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Central Ftaurc after a Ponipeian ll'iill-painiiiiir of Dionysos 

The Enthroned Sun-God and His Twelve Powers 

" Behold, around mine own celestial throne 
Are set twelve others, like a jewelled zone 
Within the Realm that evermore endures." 

The Enthroned Sun-God and His Twelve Powers 

" Behold, around mine own celestial throne 
Are set twelve others, like a jewelled zone 
Within the Realm that evermore endures." 







Poetry is more philosophical and more serious than history 




Copyright, 1914, 
by John M. Pryse, New York 

Copyright, Great Britain 

All rights reserved (PRINTED IN THE U. S. A.) 

(Fourth Edition.) 


Preface vii 

Part First. The Genuine Portions of tine New Testament, witii Introductory 
Analyses, and Commentaries. 

General Introduction 3 

Introduction to the Anointing of lesous 19 

The Anointing of lesous (Restored from the Synoptic 
Gospels), with Commentary 33 
The Crowning of Jesus (Metrical Version) 152 
Selections from the Fourth Gospel, with Commentary . 239 
Introduction to the Initiation of loannes 249 

The Initiation of loannes (Prose Version of the Apoca- 
lypse), with Commentary 287 

Initiation (Metrical Version of the Apocalypse) . . . 403 
The Letters of Paulos. Introduction 462 
Letter to the Galatians 467 
Letter to the Korintiiians 469 
Letter to the Thessalonikans 471 

Part Second. The Synoptic Gospels, Translated into Modern English, with 
Comments on the Spurious Portions. 
Introduction 475 

[ [The Good Tidings] ] According to Mark 481 
[ [The Good Tidings] ] According to Matthew ... 568 

[[The Good Tidings]] According to Luke 686 
Glossary 813 


The Enthroned Sun-God and His Twelve Powers (Colored Plate) 


The Seven Principal Ganglia 12 

Constellations of the First Five Disciples 53 

Poseidon in His Chariot 72 

The Key of the Sacred Science (Colored Plate) . . . facing 249 

The Gnostic Chart Concealed in the Apocalypse 250 

The Cubical City Unfolded 255 

The Light of the Cosmos 295 


Agnus Dei, 320 

Aphrodite, 309 

Apocalyptic Zodiac, The, 260 

Apollon, 321 

Apollon and Artemis, 324 

Ares, 305 

Artemis, 338 

Athena, 40, 77, 361 

Cetus, 355 

Crater, 376 

Demeter, 244 

Deukalion and Pyrrha, 37 

Dionysos, 44; Ancient Mystical, 58 

Draco, 350 

Hekate, 102 

Helios, 143,307 

Hephaistos, Kratos and Bia Chaining 

Prometheus, 137 

Hermes, 80, 311, 343 

Hermes and Solar Bird, 141 

Interlaced Triangles, 279 

Kronos, 300 

Medusa, 358 

Oannes, 34 

Phiale, 369 

Plouton and Persephone, 75 

Plouton Enthroned, 88 

Rhea, 56 

Seal, 319 

Selene, 312 

Seven Cities in Asia, The, 299 

Sickle, 365 

Thyrsos, 145 

Trumpet, 334 

Twelve Signs of the Zodiac, The, 15 

Virgo, 349 

Zeus, 303 

Zeus Enthroned, 89 

Preface to the electronic edition of J. 1^1. Pryse's 
"The restored New Testament" (June, 2009) 

part I 

The contents of the part you are now reading may come as a shock to the 
literalist Christian. It deals with the question of the authenticity of the gospel 
stories. James Morgan Pryse makes a strong case for these stories being 
disfigured copies of ancient Greek mystery plays. See the introduction to his 
book, also contained in this file. His knowledge of ancient Greek culture and 
religion, coupled with his vast metaphysical knowledge and understanding, 
makes for cogent arguments. 

Contemporary scholars know, of course, that much of the gospel stories have 
been fabricated, and/or altered, and contain interpolations of all sorts, etc. 
Few of these scholars realize the true background or what's behind these 
stories. Pryse does. He is not the first to realize the symbolism involved in 
these narratives, however. In the appendix to this part I give many other 
resources to consult, in case you want to understand more about the mystery 
religion of old and its symbolism. 

More information about the author can be found here 

Reviews of this book on Amazon 

Some more points: 

- Greek characters have been transliterated by me for easier reading. 

- A scan of the complete book can be found in the internet archive . 

Rest me to wish you an inspirative study of this priceless book of James 
Morgan Pryse. 

Martin Euser 


In the work here presented the portions of the New Testament which the 
author holds to be genuine are construed in verse, and are interpreted along 
the lines of ancient philosophy and psychology. The work is, therefore, not 
concerned with theological views or any of the creeds, dogmas and doctrines 
of the many Christian sects. For the author, while cherishing the greatest 
respect for all that is pure and noble in the Christian religion and all other 
religions, is not, and never has been, a Christian. In interpreting the New 
Testament irom a non-sectarian, and therefore possibly non-Christian, point 
of view, he has tried to avoid offending needlessly those who cling to one or 
another form of Christian faith; but this interpretation differs radically from that 
offered by the so-called orthodox commentators, and in the attempt to restore 
the admittedly corrupt text of the New Testament, more especially that of the 
Gospels, the author has found it necessary to undermine the foundation upon 
which the structure of dogmatic theology has been reared. Not in a 
controversial spirit, and with no iconoclastic zeal, but simply with the purpose 
of purifying the text of the Gospels and restoring it approximately to its 
primitive form, in order to bring out more clearly the beauty and sublimity of 
the allegory which vitalizes it, he had to undertake the uncongenial task of 
showing, by dissecting the text of the Gospels, that the founders of the 
Christian Church, whoever they were, deliberately falsified that text 
throughout, and thereby committed the darkest crime known in the history of 
literature. Freed from the forgeries foisted in the text by these priestly 
criminals, the allegory of the Crucified is Hellenic in form, and embodies in its 
simple majesty the profoundest truths of archaic religion; and it is solely for 

the elucidation of its spiritual meaning that the present commentary was 

The phrase "New Testament" is retained in the title because it is the 
commonly accepted name of the collection of writings so designated ; but the 
claim that the writings set forth a new testament, covenant or dispensation, as 
distinguished from the so-called Mosaic dispensation, is rejected by the 
author as a theological fiction. The theory upon which this attempted 
restoration of the allegory is based is that all those portions of the New 
Testament which may be regarded as genuine are, with the exception of a 
few fragments of the Epistles, prose plagiaries from ancient Greek sacred 
poems, the allegorical dramas forming part of the ritual in the Mysteries, and 
that all the passages by which the lesous-mythos is connected with the Old 
Testament, staged in Judaea, and given a semblance of historicity, are the 
work of forgers, who employed stolen notes of the Greek Mystery-ritual in 
fabricating a "sacred" scripture upon which to found a new religion. Therefore 
the author rejects as spurious many passages of the Gospels, all of the Acts, 
and nearly everything in the Epistles. There is very little that is of any value in 
the Epistles except a few doctrines stolen from the writings of Philon Judaios, 
the great Jewish philosopher; and the Acts is merely a fantastic work of 
fiction. The Apocalypse is treated as a prose version of a Greek Mystery- 
poem; but the version seems to have been made with honest motives by a 
writer conversant with the esoteric meaning of the original, and who 
presumably gave it a superficially Jewish coloring to preserve it from being 
destroyed by the fanatics of the new faith, who were endeavoring to suppress 
everything in ancient literature which betrayed, or tended to prove, the fact 

that the new religion they had invented and instituted was founded on a 
fabricated "history," and was merely a travesty of the older religions. In this 
Restored New Testament the Apocalypse and the story of lesous as found in 
the Synoptic Gospels are translated into English verse, the metrical form 
being more suitable than prose for this attempted restoration of the lost 
original dramatic poems. A prose version of each is given, however, as a 
basis for the commentary. The prose translation of the Apocalypse is strictly 
literal; that of the composite Gospe/ formed from the Synoptics, although a 
free rendering, follows the Greek text faithfully except in some passages 
which by their pitiable poverty of expression called for expansion, and in 
others which have been so falsified by the ecclesiastical forgers that the 
meaning of the original is now but a matter for conjecture. In the second part 
of the work a literal translation is given of the full text of the Synoptics, with 
comments on the spurious passages only. In restoring the allegory, a careful 
literary analysis of the text of the Synoptic Gospels has been made, tracing 
the peculiar devices and methods of the forgers and interpolators, with the 
purpose of undoing their work as far as possible: and the mythico- 
astronomical system of the ancient solar cult, and the mystical sense of the 
allegory, have been followed in replacing the incidents of the mythos in their 
correct sequence. 

As this work aims to present its subject-matter in popular style, unburdened 
by any material not strictly needed in the interpretation of the lesous-allegory 
as found in the Gospels and the Apocalypse, no attempt is made to sustain 
the author's conclusions by evidence and arguments drawn from comparative 
religions, from the incautious admissions made by early Christian writers, or 

from the scholarly works of modern Biblical critics who have demonstrated 
that the Gospels are a literary patchwork, discordant, and not to be regarded 
by any disciplined mind as authentic history. Important and interesting as 
these subjects are, they could not be dealt with adequately in the present 
work without expanding it to too great bulk, and thereby distracting attention 
from the central theme which it seeks to elucidate, the lesous-mythos as an 
allegory of initiation— the mystical story of a Man who by his own efforts 
became a God. 

James Morgan Pryse. 
New York City, October 1,1914. 


A Paraphrase of the "Lord's Prayer" 

Thou Self Divine, whose heavenly throne 
Outshines the sun in visioned splendor, 

O hear me reverently intone 
Thy Name with accent low and tender; 

And let that Name, thus breathed, set free 

The Power that wafts my soul to thee. 

Let gleaming solar forces weave 
My royal robe of light supernal; 

Triumphant, may I then receive 
The promised crown of life eternal. 

And thus within thy realm regain 

My right with thee fore'er to reign. 

While yet my soul must meekly wear 
Its mortal vesture, dark and lowly. 

Unwearied may I strive with care 
To do on earth thy Will most holy. 

That here below thy boundless love 

Undimmed may shine from heaven above. 

O give me now the power sublime 
To read fair Wisdom's wondrous pages: 

Uniiindered tiien by space and time 
IVIy soul would haste, through fleeting ages, 

With thee among the Gods to dine 

On Wisdom's hallowed bread and wine. 






As but few readers may be expected to have even a superficial 
acquaintance with ancient philosophy and various other associated subjects 
which must be understood, to some extent, before the allegorical portions of 
the New Testament can be studied intelligently and to advantage, a brief 
sketch will here be given of the topics that are pertinent to this interpretation. 

Every thoughtful student of the literature of the ancient religions, including 
that of early Christianity, can not but be impressed by the fact that in each 
and all of them may be found very clear intimations of a secret traditional lore, 
an arcane science, handed down from times immemorial. This secret body of 
knowledge will in this work be termed the Gnosis; the word is here used, 
however, in a general sense, to denote the higher knowledge, and without 
any special reference to, or endorsement of, the Christian Gnosticism of the 
early centuries. Each of the great nations of antiquity had an esoteric as well 
as an exoteric religion : the Gnosis was reserved for temple-initiates ; while 
the popular religion was made up of moral precepts, myths, allegories and 
ceremonial observances, which reflected, more or less faithfully, the mystic 
tenets. "All the eastern nations," says Origenes, "the people of India, the 
Persians, the Syrians, conceal sacred mysteries under their religious myths; 
the sages and philosophers of all religions penetrate the true meaning, while 
the ignorant see only the exterior symbol— the bark that covers it." But this 
was equally true of all the cultured nations of antiquity; and the noblest of the 
philosophers and sages, with but few exceptions, gained their pro-founder 
knowledge through regular initiation at the schools of the Mysteries, which in 
ancient times were the true centres of learning. In Greece the Mysteries were 

established in various forms, and were under tine direction of tine state. Tine 
most notable were the Eleusinia, which were of great antiquity, and continued 
until the invasion of Alaric the Goth, in the year 396 of the Christian era. 
During the first century the Mysteries were the recognized religion of Greece, 
and were celebrated in every city of that country and in the Greek colonies in 
Asia Minor. The principal centre of the Greater Eleusinia was the superb 
temple at Eleusis, near Athens; while the Lesser Eleusinia, at which 
candidates participated in the purificatory rites and were given elementary 
instruction, preparatory to initiation into the Greater Mysteries, had their seat 
at Agra, on the river llissos. The Lesser Mysteries were celebrated in 
February, and the Greater in September, annually. The celebration of the 
Greater Eleusinia, which lasted nine days, began in public as a pageant and 
festival in honor of Demeter and Persephone; but the telestic rites were 
celebrated in the solemn secrecy of the temple, to which none but initiates 
were admitted. Under Peisistratos the Festival of Demeter and Persephone 
was modified by additions from the Dionysiac and Asklepiadic Mysteries. The 
public ceremonies, however, were evidently designed merely for the benefit 
of the unconsecrated multitude, and presumably had no real connection with 
the proceedings which took place within the temple. Every initiate was bound 
by an oath of inviolable secrecy; hence nothing of any importance is known 
concerning the initiatory ceremonies. There is good reason for believing, 
however, that in the Eleusinian ritual the zodiacal symbolism was employed, 
and that some of the instruction was given in the form of dramatic 
representations. In fact, the drama seems to have originated in the Mysteries. 
The symbolism of the zodiac was really a cryptic language in which certain 

facts concerning the inner nature of man were expressed; and it was common 
to tine initiates of all ancient religions. There was no concealment of the fact 
that the telestic rites were designed for moral purification, the development of 
the spiritual faculties, and the attainment of conscious immortality; nor was 
there any secrecy about the general principles of the perfective philosophy, 
which were openly inculcated. Thus Plato, arguing always for the immortality 
of the soul and human perfectibility, expatiates upon moral subjects with the 
greatest clearness; but whenever he has for his subject the inner constitution 
of man he is purposely vague, and in treating of the subjective worlds and the 
after-death states of the soul, he invariably employs the medium of allegory. 
Many passages in his writings, as in the Timaios, are quite unintelligible to 
any one who does not possess the key to the zodiacal language; and this is 
also true of most of the sacred writings of antiquity. 

The point where the arcane system sharply diverges from all the 
conventional schools of thought is in the means of acquiring knowledge. To 
make this clear, Plato's analysis of the four faculties of the soul, with their four 
corresponding degrees of knowledge, may be taken. (Rep. vi. 511.) 
Tabulated, it is as follows : 

The visible, sensuous world 

1 . Eikasia, perception of images. { 1 . and 2. are called Doxa, opinion, 

illusory knowledge} 

2. Pistis, faith, psychic groping. 

The intelligible, suprasensuous world 

3. Dianoia, philosophic reason. {3. and 4. are designated Gnosis, 

episteme, wisdom, true knowledge} 

4. Noesis, direct cognition 

The first of these degrees covers the whole field of the inductive physical 
sciences, which are concerned with investigating the phenomena of external 
nature; the second degree embraces exoteric religion and all phases of blind 
belief; and these two degrees, pertaining to the phrenic or lower mind, 
comprise all the knowledge available to those whose consciousness does not 
transcend the illusions of the material world. The third degree relates to 
speculative philosophy, which seeks to arrive at first principles by the effort of 
pure reason; the fourth degree is the direct apprehension of truth by the lucid 
mind independently of any reasoning process ; and these two degrees, 
pertaining to the noetic or higher mind, represent the field of knowledge open 
to those whose consciousness rises to the world of spiritual reality. Elsewhere 
Plato speaks of the mantic state, which he describes as a kind of madness 
produced "by a divine release from the ordinary ways of men." 

The exoteric scientist and religionist rely on the physical senses, the 
psychic emotions, and the intellectual faculties as these are in the present 
stage of human evolution ; and while the scientist somewhat enlarges the 
scope of the senses by employing the telescope, the microscope, and other 
mechanical devices, the religionist puts his trust in the mutilated records of 
suppositional revelations received from the remote past. But the esotericist. 

refusing to be confined witiiin tine narrow limits of tine senses and tine mental 
faculties, and recognizing that the gnostic powers of the soul are hopelessly 
hampered and obscured by its imperfect instrument, the physical body, 
devotes himself to what may be termed intensive self-evolution, the conquest 
and utilization of all the forces and faculties that lie latent in that fontal 
essence within himself which is the primary source of all the elements and 
powers of his being, of all that he is, has been, and will be. By gaining 
conscious control of the hidden potencies which are the proximate causes of 
his individual evolution, he seeks to traverse in a comparatively brief period of 
time the path leading to spiritual illumination and liberation from terrestrial 
bondage, rushing forward, as it were, toward that goal which the human race 
as a whole, advancing at an almost imperceptible rate of progress, will reach 
only after rcons of time. His effort is not so much to know as to become; and 
herein lies the tremendous import of the Delphic inscription, "Know Thyself," 
which is the key-note of esotericism. For the esotericist understands that true 
self-knowledge can be attained only through self-development in the highest 
possible sense of the term, a development which begins with introspection 
and the awakening of creative and regenerative forces which now slumber in 
man's inner protoplasmic nature, like the vivific potency in the ovum, and 
which when roused into activity transform him ultimately into a divine being 
bodied in a deathless ethereal form of ineffable beauty. This process of 
transcendental self-conquest, the giving birth to oneself as a spiritual being, 
evolving from the concealed essence of one's own embryonic nature a self- 
luminous immortal body, is the sole subject-matter of the Apocalypse, as it is 
also the great theme of the lesous-mythos. 

In the esoteric philosophy— the infelicitous word "esoteric" being used in 
this work merely because the English language appears to afford no happier 
one— the absolute Deity is considered to be beyond the spheres of existence 
and ulterior to Being itself. The world of true Being is that of the Logos, or 
Nous, the realm of divine ideas, or archetypes, which are the eternal patterns, 
so to say, of all things in the manifested universe. By a paradox which defies 
the reasoning faculty, but which is readily resolved intuitively, the God is said 
to be apart from, and independent of, the universe, and yet to permeate every 
atom of it. The God is the abstract Unit, which is the origin of all number, but 
which never loses its unit-value, and can not be divided into fractions; while 
the Logos is the manifested or collective Unit, a deific Individuality, the 
collectivity of a countless host of Logoi, who are differentiated into seven 
hierarchies, constituting in the aggregate the Second Logos, the uttered 
Thought, or Word. 

The mediate principle by which the Logos manifests in and from the God is 
termed in the prologue to the Fourth Gospe/Xhe Archeus (arche) ; it is the first 
element or substratum of substantive objectivity, that which becomes by 
differentiation first the subtile and then the gross material elements of the 
manifested worlds. If this primary substance is related back to the God, and 
considered as being prior to the Logos, the result is the refined dualism that 
mars some of the old systems of philosophy. But in the prologue the Logos is 
really coeval with the Archeus: the Logos is (subsists) in the Archeus, and the 
latter becomes, in the Logos, the principle of Life, which irradiates as Light. 
This Light of the Logos is identical with the Pneuma, the Breath or Holy Spirit, 
and esoterically it is the pristine force which underlies matter in every stage. 

and is the producer of all the phenomena of existence. It is the one force from 
which differentiate all the forces in the cosmos. As specialized in the human 
organism, it is termed, in the New Testament, the parakletos, the "Advocate," 
and is the regenerative force above referred to. 

From the Archetypal world, that of the Logos, emanate successively the 
Psychic and the Material worlds; and to these three may be added a fourth, 
which is usually included, by ancient writers, in the Psychic, though in reality it 
is distinct from it. This fourth world, which will here be called the Phantasmal 
—since the word "hell" connotes misleading and lurid notions— is the region 
of phantoms, evil spirits, and psychic garbage generally. 

All that the universe contains is contained also in man. The origin of man is 
in the Deity, and his true self or individuality is a Logos, a manifested God. 
Analogous with the universe or macrocosm, man, the microcosm, has three 
bodies, which are called in the New Testament the spiritual body 
(pneumatikon soma), the psychic body (psuchikon soma), and the physical 
body (soma, or sarx, "flesh"). In the Upanishads they are termed "causal 
body" (karana sharira), "subtile body" (sukshma sharira), and "gross body" 
(sthula sharira). In mystical writings these three, together with the fourth, or 
perfected vesture of the immortal Self, are given as corresponding to the four 
occult elements, and also to the earth, moon, sidereal system, and sun, and 
hence are spoken of as the earthly or carnal body (the "muddy vesture of 
decay," as Shakespeare terms it), the lunar or water-body, the sidereal or air- 
body, and the solar or fire-body. 

The spiritual (pneumatic) body is, strictly speaking, not a body at all, but 
only an ideal, archetypal form, ensphered, as it were, by the pneuma or 

primordial principle which in the duality of manifestation generates all forces 
and elements: it is therefore called the "causal body," because from its sphere 
all the other bodies are engendered; and all these lower forms are enveloped 
by the same circumambient aura (called in the New Testament "Xhe radiance" 
or "glory," he doxa), which is visible to the seer as an oviform faint film of 
bluish haze. Semi-latent within this pneumatic ovum is the paraklete, the light 
of the Logos, which in energizing becomes what may be described as living, 
conscious electricity, of incredible voltage and hardly comparable to the form 
of electricity known to the physicist. This is the "good serpent" of ancient 
symbology; and, taken with the pneumatic ovum, it was also represented in 
the familiar symbol of the egg and the serpent. It is called in the Sanskrit 
writings kundalini, the annular or ring-form force, and in the Greek speirema, 
the serpent-coil. It is this force which, in the telestic work, or cycle of initiation, 
\Nea.yes from the primal substance of the auric ovum, upon the ideal form or 
archetype it contains, and conforming- thereto, the immortal Augoeides, or 
solar body (heliakon soma), so called because in its visible appearance it is 
self-luminous like the sun, and has a golden radiance. Its aureola displays a 
filmy opalescence. This solar body is of atomic, non-molecular substance. 

The psychic, or lunar, body, through which the Nous acts in the psychic 
world, is molecular in structure, but of far finer substance than the elements 
composing the gross physical form, to whose organism it closely 
corresponds, having organs of sight, hearing, and the rest. In appearance it 
has a silvery lustre, tinged with delicate violet; and its aura is of palest blue, 
with an interchanging play of all the prismatic colors, rendering it iridescent. 

The physical body, in its physiological relation to psychology, will 

necessarily have to be considered somewiiat in detail in elucidating the text; 
but before entering on this subject, it may be explained that another body is 
sometimes alluded to in mystical writings. It is called in Sanskrit kama rupa, 
the form engendered by lust, and it comes into existence only after the death 
of the physical body, save in the exceptional case of the extremely evil 
sorcerer who, though alive physically, has become morally dead. It is a 
phantasm shaped from the dregs and effluvia of matter by the image-creating 
power of the gross animal mind. Of such nature are the daimones and 
"unclean spirits" of the New Testament, where also the "abominable stench" 
(bdelugma) seems to be a covert allusion to this malodorous shade. This 
phantasm has the shadowy semblance of the physical body from which it was 
derived, and is surrounded by a cloudy aura of brick-red hue. 

It should be observed that in the esoteric cosmogony the theory of "dead" 
matter has no place. The universe is a manifestation of life, of consciousness, 
from the Logos down to the very atoms of the material elements. But in this 
philosophy a sharp distinction is made between Being and existence: the 
Logos, the Archetypal world, is that of True Being, changeless and eternal; 
while existence is a going outward into the worlds of becoming, of ceaseless 
change and transformation. The Nous, the immortal man, or mind (for the 
mind should be regarded as the real man), when incarnated comes under the 
sway of this law of mutation, entering upon a long cycle of incarnations, 
passing from one mortal body to another. The metaphysical aspect of this 
subject need not be discussed here; but it may be said that the fact of 
reincarnation, so far from being mysterious and difficult of proof, is really very 
prosaic and simple, so that it has always been treated as exoteric in all 

archaic religions and piiilosopiiies. Positive knowledge of its truth, on a basis 
of personal experience, is one of the first results obtained by any one who 
enters upon the initial stages of self-conquest. It is then a fact as apparent to 
him as arc the cognate facts of birth and death. The telestic work has for its 
object to achieve deliverance from reincarnation, and this deliverance is 
complete and final only when the deathless solar body is formed, and the 
perfected man is thereby freed from the necessity of reincarnating in the 
mortal physical and psychic forms. 

The physical body may itself be considered to be an objective microcosm, 
an epitome of the material world, to every department of which its organs and 
functions correspond and are in direct relation. Moreover, as the organism 
through which the soul contacts external nature, its organs correspond to, 
and are the respective instruments of, the powers and faculties of the soul. 
Thus the body has four principal life-centres which arc, roughly speaking, 
analogues of the four worlds, and of the four manifested generic powers of 
the soul; these four somatic divisions are as follows: 

1 . The head, or brain, is the organ of the Nous, or higher mind. 

2. The region of the heart, including all the organs above the diaphragm, is 
the seat of the lower mind (phren, or thumos), including the psychic 

3. The region of the navel is the centre of the passional nature (epithumia), 
comprising the emotions, desires and passions. 

4. The procreative centre is the seat of the vivifying forces on the lowest 
plane of existence. This centre is often ignored by ancient writers, as, 
for instance, Plato, who assigns four faculties to the soul, but classifies 

only three of the somatic divisions, assigning the Nous, or Logos, to the 
head, thumos to the cardiac region, and epithumia to the region below 
the midriff. Others, however, give the fourfold system, as does Philolaos 
the Pythagorean, who placed the seat and germ (arche) of reason in the 
head, that of the psychic principle in the heart, that of growth and 
germination in the navel, and that of seed and generation in the sexual 
It is unnecessary, in this brief sketch, to go into further details concerning 
these correspondences, save only in regard to the nervous system and the 
forces operating through it. There are two nervous structures: the cerebro- 
spinal, consisting of the brain and the spinal cord; and the sympathetic or 
ganglionic system. These two structures are virtually distinct yet intimately 
associated in their ramifications. The sympathetic system consists of a series 
of distinct nerve-centres, or ganglia— small masses of vascular neurine— 
extending on each side of the spinal column from the head to the coccyx. 
Some knowledge of these ganglia and the forces associated with them is 
indispensable in an examination into the esoteric meaning of the New 
Testament; and as their occult nature is more fully elucidated in the 
Upanishads than in any other available ancient works, the teaching therein 
contained will here be referred to, and their Sanskrit terms employed. The 
ganglia are called chakras, "disks," and forty-nine of them are counted, of 
which the seven principal ones are the following: (i) sacral ganglion, 
muladhara; (2) prostatic, adhishthana; (3) epigastric, manipuraka; (4) cardiac, 
anahata; (5) pharyngeal, vishuddhi; (6) cavernous, ajna; and (7) the 
conarium, sahasrara. Of these only the seventh, the conarium or pineal body. 

need be considered here with particularity. It is a small conical, dark-gray 
body situated in the brain immediately behind the extremity of the third 
ventricle, in a groove between the nates, and above a cavity filled with 
sabulous matter composed of phosphate and of carbonate of lime. It is 
supposed by modern anatomists to be the vestige of an atrophied eye, and 
hence is termed by them "the unpaired eye." Though atrophied physically, it is 
still the organ of spiritual vision when its higher function is restored by the 
vivifying force of the speirema, or paraklete, and it is therefore called 
esoterically "the third eye," the eye of the seer. 

When, through the action of man's spiritual will, whether by his conscious 
effort or unconsciously so far as his phrenic mind is concerned, the latent 
kundalini (speirema), which in the Upanishads is poetically said to lie coiled 
up like a slumbering serpent, is aroused to activity, it displaces the slow- 
moving nervous force or neuricity and becomes the agent of the telestic or 
perfecting work. As it passes from one ganglion to another its voltage is 
raised, the ganglia being like so many electric cells coupled for intensity; and 
moreover in each ganglion, or chakra, it liberates and partakes of the quality 
peculiar to that centre, and it is then said to "conquer" the chakra. In Sanskrit 
mystical literature very great stress is laid upon this "conquering of the 
chakras."Jhe currents of the kundalini, as also the channels they pursue, are 
called nadis, "pipes" or "channels," and the three principal ones are: (1) 
sushumna, which passes from the terminus of the spinal cord to the top of the 
cranium, at a point termed the brahmarandra, or "door of Brahma"; (2) 
pingala, which corresponds to the right sympathetic; and (3) Ida, which 
corresponds to the left sympathetic. 









The Seven Principal Ganglia 

Fig. The seven principal ganglia. 

The force, as specialized in tine ganglionic system, becomes the seven 
tattvas, which in the Apocalypse are called the seven pneumata, "breaths," 
since they are differentiations of the Great Breath, the "World-Mother." 
symbolized by the moon. Concurrent with these seven lunar forces are five 
solar forces pertaining to the cerebro-spinal system, called the five pranas, 
"vital airs," or "life-winds," which in the Apocalypse are termed "winds" 
(anemoi). The tattvas, or subtile elements, with the ganglia (chakras) to which 
they respectively correspond, are as follows: prithivl, "earth," sacral; apas, 
"water," prostatic; tejas, "fire", epigastric; vayu, "air", cardiac; akasha, 
"aether," pharyngeal; avyakta, "undifferentiated," cavernous; and Brahma, 
"the Evolver" (Logos), conarium. The pranas are the following: vyana, the 
"distributing life-wind," connected with prithivl; apana, the "down-going life- 
wind," with apas; samana, the "uniting life-wind," with tejas; prana, the "out- 
going life-wind," with vayu; and udana, the "up-going life-wind," with akasha. 
Some writers give apana as corresponding with prithivl, and vyana with apas; 
but this is erroneous. The Apocalypse represents these twelve forces, the 
seven "breaths" and the five "winds," as corresponding to the twelve signs of 
the zodiac. This arrangement is shown in the accompanying diagram, with 
each tattva placed in the sign to which its special chakra pertains. The 
Hellenic Gods of Olympos, who were designated as the Guardian-divinities of 
the signs, are also inserted in the diagram for the purpose of comparison. 



^•^on of the Sa 

°l the EaTt^' 
Diagram of the Zodiac and Correspondences 

the accompan3'ing diagram, with each tattva placed in the sign to 
which its special chakra pertains. The Hellenic Gods of Olympos, 
who were designated as the Guardian-divinities of the signs, are 
also inserted in the diagram for the purpose of comparison. 

The zodiac is a belt of the celestial sphere, about seventeen de- 
grees in breadth, containing the twelve constellations which the sun 
traverses during the year in passing around the ecliptic. \\'ithin this 
zone are confined the apparent motions of the moon and major 
planets. The zodiacal circle was divided by the ancients into twelve 
equal portions '■?.' 

\oA ,-: 

■'^hich w-.-e designated by the names of 
the constellations then adjacent to them in the following order: 
Aries, the Ram ; Taurus, the Bull ; Gemini, the Twins ; Cancer, the 

The zodiac is a belt of tine celestial sphere, about seventeen degrees in 
breadth, containing the twelve constellations which the sun traverses during 
the year in passing around the ecliptic. Within this zone are confined the 
apparent motions of the moon and major planets. The zodiacal circle was 
divided by the ancients into twelve equal portions called signs, which were 
designated by the names of the constellations then adjacent to them in the 
following order: Aries, the Ram; Taurus, the Bull; Gemini, the Twins; Cancer, 
the Crab; Leo, the Lion; Virgo, the Virgin; Libra, the Balance; Scorpio, the 
Scorpion ; Sagittarius, the Bowman; Capricornus, the Goat; Aquarius, the 
Water-bearer; and Pisces, the Fishes. Owing to the precession of the 
equinoxes, the signs of the ecliptic are now about one place ahead of the 
corresponding zodiacal constellations, which constitute the fixed zodiac. 
Aside from its astronomical utility, the scheme of the zodiac was employed to 
symbolize the relations between the macrocosm and the microcosm, each of 
the twelve signs being made to correspond to one of the twelve greater Gods 
of the ancient pantheon and assigned as the "house" of one of the seven 
sacred planets; each sign, moreover, being said to govern a particular portion 
of the human body, as shown in the following chart. 

The Twelve Signs of the Zodiac 

The zodiac is also divided into four trigons ("triangles"), named respectively 
after the four manifested elements, earth, water, fire and air, to each of which 
three signs are ascribed. 

Each zodiacal sign is divided into three decans, or parts containing ten 
degrees each, there being three hundred and sixty degrees in the circle; and 
to each decan is attributed one of the thirty-six constellations which lie north 
and south of the zodiac. The constellations thus associated with a sign are 
termed its paranatellons. Thus there are forty-eight ancient constellations, 
forming, as it were, four zodiacs; and the sun and its planets may be 
considered as a sort of central constellation, thus making up the mystic 
number forty-nine, or seven times seven. Each of these constellations being 
made to symbolize a principle, force or faculty in man, the entire scheme 

constitutes a symbolic being, a celestial man, pictured on the starry vault. The 
Sun-God is the Self of this "Grand Man", and the four quarters of the zodiac, 
with the portions of the heavens associated with them, are the somatic 
divisions of the manifested form of the Heavenly Man. The element aether is 
ascribed to the Regent of the Sun; and four Guardian-Gods, corresponding 
with the four manifested elements, are designated as Regents of the Four 
Regions, Earth, Ocean, Sky, and the Rivers. In the Babylonian records, so far 
as known, only twenty-four paranatellons are given, and only three Regions 
and Element-Gods, Anu, the Sky-God, Ea, the Ocean-God, and Bel, the 
Earth-God; but it is a fair presumption that the Babylonians had all the forty- 
eight constellations known to the Greeks, and assigned a fourth Region to the 
Fire-God, as is done in the Apocalypse, the Upanishads, and other ancient 
works. These fourfold manifested Powers are, of course, correlated with the 
pranas. In the Apocalypse the Region of Fire, which corresponds with the 
Heart-region, is termed "the Rivers and Springs," by which are to be 
understood the streams of solar fire; in the Upanishads the channels (nadls) 
of the pranas are said to ramify from the heart. 

The foregoing covers the topics which must necessarily be referred to in 
elucidating the recondite meaning of the New Testament; but to convey a 
clearer conception of its practical and psychological application, further 
explanation will now be given of the action of the "serpent force" (spelrema) in 
the telestic or perfective work. This work has to be preceded by the most rigid 
purificatory discipline, which includes strict celibacy and abstemiousness, and 
it is possible only for the man or woman who has attained a very high state of 
mental and physical purity. To the man who is gross and sensual, or whose 

mind is sullied by evil thoughts or constricted by bigotry, the holy paraklete 
does not come; the unpurified person who rashly attempts to invade the 
adytum of his inner God can arouse only the lower psychic forces of his 
animal nature, forces which are cruelly destructive and never regenerative. 
The neophyte who has acquired the "purifying virtues" before entering upon 
the systematic course of introspective meditation by which the spiritual forces 
are awakened, must also as a necessary preliminary gain almost complete 
mastery of his thoughts, with the ability to focus his mind undeviatingly upon a 
single detached idea or abstract concept, excluding from the mental field all 
associated ideas and irrelevant notions. If successful in this mystic 
meditation, he eventually obtains the power of arousing the speirema, or 
paraklete, and can thereby at will enter into the state of manteia, the sacred 
trance of seership. The four mantle states are not psychic trances or 
somnambulic conditions ; they pertain to the noetic, spiritual nature; and in 
every stage of the manteia complete consciousness and self-command are 
retained, whereas the psychic trances rarely transcend the animalistic phrenic 
nature, and are usually accompanied by unconsciousness or semi- 

Proficiency in the noetic contemplation, with the arousing of the speirema 
and the conquest of the life-centres, leads to knowledge of spiritual realities 
(the science of which constitutes the Gnosis), and the acquirement of certain 
mystic powers, and it culminates in emancipation from physical existence 
through the "birth from above" when the deathless solar body has been fully 
formed. This telestic work requires the unremitting effort of many years, not in 
one life only but carried on through a series of incarnations until the final 

result is achieved. But almost in its initial stages the consciousness of the 
aspirant becomes disengaged from the mortal phrenic mind and centred in 
the immortal noetic mind, so that from incarnation to incarnation his memory 
carries over, more or less clearly according to the degree he has attained, the 
knowledge acquired; and with this unbroken memory and certainty of 
knowledge he is in truth immortal even before his final liberation from the 
cycle of reincarnation. 

In arousing the kunda/in/ by conscious effort in meditation, the sushumna, 
though it is the all-important force, is ignored, and the mind is concentrated 
upon the two side-currents; for the sushumna can not be energized alone, 
and it does not start into activity until the ida and the pinga/a have preceded 
it, forming a positive and a negative current along the spinal cord. These two 
currents, on reaching the sixth chakra, situated back of the nasal passages, 
radiate to the right and left, along the line of the eyebrows; then the 
sushumna, starting at the base of the spinal cord, proceeds along the spinal 
marrow, its passage through each section thereof (corresponding to a 
sympathetic ganglion) being accompanied by a violent shock, or rushing 
sensation, due to the accession of force— increased "voltage"— until it 
reaches the conarium, and thence passes outward through the 
brahmarandra, the three currents thus forming a cross in the brain. In the 
initial stage the seven psychic colors are seen, and when the sushumna 
impinges upon the brain there follows the lofty consciousness of the seer, 
whose mystic "third eye" now becomes, as it has been poetically expressed, 
"a window into space." In the next stage, as the brain-centres are 
successively "raised from the dead" by the serpent-force, the seven "spiritual 

sounds" are heard in the tense and vibrant aura of the seer. In the 
succeeding stage, sight and hearing become blended into a single sense, by 
which colors are heard, and sounds are seen— or, to word it differently, color 
and sound become one, and are perceived by a sense that is neither sight 
nor hearing but both. Similarly, the psychic senses of taste and smell become 
unified; and next the two senses thus reduced from the four are merged in the 
interior, intimate sense of touch, which in turn vanishes into the epistemonic 
faculty, the gnostic power of the seer— exalted above all sense-perception— 
to cognize eternal realities. This is the sacred trance called in Sanskrit 
samadhi, and in Greek manteia; and in the ancient literature of both these 
languages four such trances are spoken of. These stages of seership, 
however, are but the beginning of the telestic labor, the culmination of which 
is, as already explained, rebirth in the imperishable solar body. 


The Synoptic Gospels, when carefully compared, are seen to be 
compilations evidently made from the same source or sources, and they can 
not reasonably be regarded as independently written narratives. Though 
traditionally Matthew, Mark and Luke are credited with the authorship of these 
three Gospels, it is not known who Matthew, Mark and Luke were, or when or 
where the Gospels were written or compiled. These names, as transliterated 
in the Greek text, probably represent Mattitheah, Marcus and Lucanus, the 
first being a Jewish name (though this is conjectural), and the others being 
Roman. In Part II of this work literal translations of these Gospels are 
presented, the source from which they were drawn is suggested, and the 
literary methods by which they have been placed in their present form are 
traced. To afford a more comprehensive view of their subject matter, a 
composite Gospel has been constructed from the Synoptics under the title, 
"The Anointing of lesous," in which all the genuine and valuable portions of 
the text are given, rearranged so as to form a consistent narrative. The 
allegory, or lesous-mythos, as thus restored, is interpreted as a whole and in 
detail. The prose version and accompanying commentary are then followed 
by a metrical version, "The Crowning of Jesus." This portion of the work is 
devoted to the esoteric or spiritual meaning of the allegory; all other matters 
are left for consideration in Part II. But the theory upon which the text has 
been reconstructed, and the interpretation given the story of lesous, are so 

directly in conflict with the opinions commonly held to be orthodox, that it is 
necessary to state here, briefly, what that theory is; and, owing to the corrupt 
and mutilated condition of the text, it is, unfortunately, impossible to confine 
the commentary wholly to esoteric interpretation. 

The three Gospels are treated as if they were but three variants of the same 
text. The original source from which they were drawn is considered to have 
been an allegorical drama which formed part of the ritual of the Greek 
Mysteries. As an allegory, this drama was expressed in the zodiacal 
language, and hence has an astronomical rendering throughout: its hero is 
the Sun-God, in this astronomical interpretation, which is only superficial; but 
in a spiritual sense he is a neophyte undergoing the trials of initiation, and so 
personifies the Sun-God. Judging by portions of the text, the original drama 
was a superb poem; but the compilers of the Synoptic Gospels had only 
incomplete prose notes of it, presumably made from memory, and these 
notes they could have obtained only by dishonorable means. To utilize these 
notes of the Mystery-play as the sacred writings for a new religion, the Sun- 
God was made out to be a historical personage; but to do this the Greek 
setting of the drama necessarily had to be abandoned, and so the "history" 
was staged in Judaea. The Sun-God was metamorphosed into a Jewish 
Messiah and made out to be a reincarnation of King David; and the other 
characters in the play became Jews and Romans. The men who thus turned 
a Greek drama into Jewish mock-history were not Jews, and were ignorant of 
the Hebrew language. They wrote, in the unmistakably amateurish style of 
uncultured men, the common Greek vernacular of their day, a debased form 
of the Attic dialect; and their only sources of information concerning the Jews 

were the Greek version of the Jewish scriptures (the Septuagint) and the 
writings of Josephus and Tacitus. Their ignorance of Jewish customs and of 
the geographical features of Palestine is everywhere apparent in their work; 
and the Jewish coloring which they have given the narrative rubs off like a 
cheap paint as one turns the pages of the Gospels, revealing a solar allegory 
which is Hellenic in form and substance. The work of the forgers was not all 
done at one time; the text shows several successive stages of degradation. 
The first compilers, being "pagan" Greeks, were familiar with the doctrine of 
reincarnation; and they connected their new "history" with the Jewish sacred 
writings by making out that its characters were reincarnated Jewish worthies. 
But as the new religion developed, abandoning, one after another, the basic 
truths of the great religions of antiquity, the doctrine of reincarnation was 
eventually repudiated, and the new scriptures were made to centre wholly on 
the Messianic idea, while the distinctively Christian doctrine of eternal 
damnation was formulated and made a lurid feature of the new cult. The 
literary peculiarities of the text show conclusively that the period of 
"inspiration" during which the Gospels were revised to suit the growing 
theological notions of the fanatics of the new faith extended over several 
centuries. The erasing-knife and sponge paved the way for the "inspired" 
pens of the priests who were slowly formulating the Christian religion; for the 
early theologians, instead of deriving their doctrines from their "revealed" 
scriptures, revised the scriptures to suit the policy of the church. 

A complete restoration of the original drama is of course impossible: the 
compilers could not have had access to the original text of the sacred 
Mystery-play; they had only imperfect notes of it, which they used for a 

dishonest purpose. Their work shows that they had no knowledge of the 
esoteric meaning of the myth, and that they were men without culture, literary 
training, inventiveness or imagination. They were simply exoteric priests, 
coarse, cunning and unscrupulous. But, fortunately, the essential elements of 
the allegory have been preserved— thanks to the very ignorance of the 
ecclesiastics through whose hands it has passed— and an approximate 
restoration of the lesous-mythos is here submitted, with the pseudo-Jewish 
features and theological interpolations eliminated. The translation, under the 
title "The Crowning of Jesus," is in verse, and follows the narrative style, 
without attempting to restore the dramatic form in which the original poem 
was undoubtedly cast. The prose version, "The Anointing of lesous," is 
presented merely as a basis for the commentary. 

The narrative begins, as in Mark, with the appearance of loannes, "the 
baptist." All the introductory matter in Matthew and Luke, telling of the birth of 
lesous and of loannes, is unquestionably spurious. The drama, which as a 
whole is an allegory of the initiation of lesous, that is, of his spiritual rebirth, is 
not concerned with the birth of his physical body, the incidents of his 
childhood, or, in fact, with anything relating to the personal life, or external 
phases of existence; but the "historicized" version of the mythos was seen to 
be incomplete without some account of the early days of lesous, and so, later 
on, these forgeries were added to the text by the priests who were constantly 
trying to improve the scriptures. 

In his true Hellenic character loannes (whose name appears to be a variant 
of Cannes) is "the bather," ho hydranos, the Hierophant of the Lesser 
Mysteries. Here, as in other instances, the Greek text has been falsified by 

substituting for a pagan IVIystery-term a commonplace synonym, in tine 
ineffectual attempt to conceal the pagan origin of the whole story. In the text 
hydranos has been replaced by baptistes, "baptist," and ho baptizon, "the 
baptizer." But baptistes is properly "a dyer" ; the substitution is not clever, not 
even specious, but the forger had to get rid of the word hydranos, which even 
the most ignorant Greek would have recognized as the title of the lesser 
hierophant. This rite of lustration, a symbolic purification by water, was not 
employed by the Jews, and is not mentioned in their scriptures; but it was the 
most important ceremony in the Lesser Mysteries of the Greeks. 

In the action of the drama there are seven great scenic spectacles; and the 
lustration of the candidates by loannes is the first of these. Representatives of 
four classes of people come to the Hydranos to receive his lustral rite and to 
be instructed in their duties. They are men of learning, soldiers, merchants, 
and laborers, corresponding to the four oriental castes; and in the 
performance of the drama they would wear the costumes and carry the 
implements appropriate to their respective callings. In the allegory they 
personify the forces of the four somatic divisions; they are therefore said to 
come from the four regions bordered by the sacred river— the life-current in 
the spinal cord. In the Synoptics most of the instructions here given by 
loannes have been transferred to the discourses of lesous, and are therefore 
dislocated in the so-called "sermon on the mount" and elsewhere. 

loannes announces the coming of the greater hierophant, the Fan-bearer, 
who lustrates, not with Water, but with Air and Fire. The degrees of initiation 
were thus designated by the sacred elements, the fourth being that of Earth : 
the Eleusinian Initiates were said to descend into the Earth and be reborn 

therefrom. Following this announcement, lesous comes to submit himself to 
the symbolic rite of purification by water. He represents the fifth or super- 
caste of men, who have attained to the noetic consciousness; therefore he 
personifies the Nous as the Sun-God. The solar Dionysos was called ho 
liknites, "he of the Fan"; and the sacred winnowing-fan was carried in the 
procession at the festival of the Sun-God. loannes, after making a show of 
unwillingness to administer his purifying rite to one apparently so much 
greater than himself, consecrates lesous, who is thereupon acknowledged as 
a worthy candidate by a divine Voice from the celestial Air, the Pneuma. The 
candidate is accepted, and has received the first of the four initiations 
described in the text, and which are symbolized by the sacred elements, 
water, air, fire, and earth. He is now a Chrestos, an accepted candidate for 
the higher degrees: not until after the initiation of Earth does he become a 
Christos, "anointed one," or King. In the Greek text Chrestos has been 
fraudulently changed to Christos, to sustain the Messianic claim. Immediately 
thereafter, in the desert, or solitude, lesous is subjected to tests, or 
temptations, by the evil Serpent and the Wild-beasts. These beasts, here as 
in the Apocalypse, are the forces and faculties of the lower nature, which the 
candidate has aroused, and which he must conquer. By consecrating lesous, 
thereby arousing these lower forces, loannes hands him over to the tempter, 
the Serpent; this is the first paradosis, "handing over," the final one being 
made by loudas, who hands lesous over to be crucified. 

As the forerunner of lesous, loannes officiates as a herald, and he 
proclaims that "the realm of the skies has drawn near." After he has come 
forth as a conqueror from the ordeals of temptation, lesous repeats this 

proclamation. This curious piirase, "tine realm of the skies," is found only in 
Matthew, where it occurs about thirty-three times; the text of Mark ar\6 Luke 
gives as a substitute for it "the realm of God." In this, as in many other 
instances, the text of Matthew is more authentic and complete than the 
others. The theologians, ignoring the plural form of the noun, translate the 
phrase, "the kingdom of heaven," and claim that it applies to the Messianic 
kingdom which lesous was about to establish on earth. But the kingdom was 
said to have "drawn near" two thousand years ago; hence, unless lesous and 
loannes were incompetent prophets, the theologians are, as usual, wrong in 
their interpretation. No such kingdom has been or ever will be established in 
the "sphere of generation"; as long as men continue to be "born of women," 
remaining in the animal-human stage of evolution, they will necessarily be 
under the sway of death, and will have to endure the miseries of material 
existence. The phrase, "the realm of the skies," can not apply to any material 
kingdom, nor does it refer to the seven planetary "heavens," or subjective 
worlds: it signifies the regions, or rather divisions, of the sky, as mapped out 
by the forty-eight ancient constellations, or groups of fixed stars, including the 
zodiacal constellations, which mark the path of the sun and planets, the solar 
system itself constituting the forty-ninth constellation. In the zodiacal 
terminology, each of these constellations represented one of the principles, 
faculties or forces of man, so that collectively they constituted "the Heavenly 
Man," a celestial type of the human being, not merely as he is manifested on 
earth, the "generative sphere," but as he really is in the completeness of his 
occult nature, with all his psychic and spiritual qualities and powers. "The 
realm of the starry spaces" is therefore the totality of man's subjective nature. 

from his psychic personality up to his divine Self. He who obtains that 
kingdom reigns over— himself. He obtains the kingdom through his own 
efforts, by purifying himself, moulding his own character, developing his own 
individuality, and seeking to attain to union with his own inner God, that 
supernal Self of him, who is for him the true Messiah who alone can crown 
him with immortality. 

lesous is "the Son of the Man," that is, of the ideal Heavenly Man, the Starry 
King. With the awakening of the inner senses, and the energizing of the 
psychic potencies symbolized by the living water of the sacred stream, the 
realm of the starry spaces has drawn near to him; but it is only through the 
mystic crucifixion that he becomes the anointed king of that realm. For the 
lesous of the allegory is not a Messiah, or Avatar, a special incarnation of the 
Logos. The Messianic legend is foreign to the real narrative, and has been 
woven into the text by the ecclesiastical forgers, lesous is not the "Savior of 
the World," even allegorically, other than in the sense that every man who 
emancipates himself from the bondage of matter and attains to spiritual self- 
consciousness in the Logos is indeed a savior of the world. As the hero of this 
allegorical drama, he first appears on the scene as a neophyte, a candidate 
for initiation into the spiritual mysteries; yet he personifies the Sun-God, and 
speaks as the Hierophant of the Greater Mysteries even before being initiated 
by loannes into the lesser rites. For the neophyte must thus affirm to himself, 
constantly and with fervent faith, that he is in truth the Sun-God, the deathless 
Self, and that within himself is that great Hierophant, the Master of Wisdom. 
Thus lesous, as a neophyte, confidently proclaims himself to be the king of 
the starry spaces, even while he is yet only a Chrestos, a noble and worthy 

aspirant, but unanointed, uncrowned. Nowhere in tine narrative, as found in 
tine mutilated text, is tiiere any record of iiis being anointed eitiier as priest or 
king. As will be shown later, his crucifixion is in fact his anointing, and at his 
resurrection he appears as the Christos, the Anointed King. The sublime 
confidence of this aspirant, this uncrowned king, who goes forward serenely 
to his mighty destiny, is impressively depicted throughout the allegory. His 
faith in himself is absolute and unwavering. His immediate disciples and the 
lowly untaught common people place almost implicit confidence in him; but 
the conventional scholars and the materialists scornfully reject his claim to 
divinity, while the orthodox religionists, the priests, envious of his popularity 
and hating him for the purity of his teaching and because of his stern 
denunciation of hypocrisy and priestcraft, conspire to bring about his death. It 
is satire, trenchant and unconcealed, yet the class of men against whom it is 
directed have, for nearly two thousand years, failed to perceive that it is 
directed against themselves and all their kind. But it is far more than satire: it 
is an allegory of the conflict between the phrenic intellect, the beast-mind of 
man, and the noetic, the intuitional mind; and this conflict, in the religious 
world, takes the form of fanatical opposition, by the advocates of exoteric 
religion, with its irrational dogmas and ritualistic worship of mythical Gods or 
the anthropomorphized conception of a supreme God, to the investigation of 
truth, the development of a nobler faith, and the progress of mankind towards 
the divine life. 

Next after the temptations in the desert, lesous calls four disciples, Simon 
and Andreas, and loannes and lakobos. As lesous, the Sun-God, represents 
the Nous, these disciples are the four manifested noetic powers. He then 

calls a fifth disciple. Now, in the allegorical rendering, this fifth disciple is the 
unmanifested, concealed force of the Nous; as such he is the highest and 
holiest of all the disciples, the one who must make the final paradosis, 
"handing over" lesous to the ordeals of the fourth initiation, even as loannes 
made the first paradosis. The disciple who hands lesous over to be crucified 
is loudas. But the priests who historicized the myth converted this action of 
loudas into a base betrayal of his Master; and having thus made out that 
loudas was a despicable traitor, they expunged his name from the text 
wherever possible. Except where his treachery is narrated, and in the 
pseudo-list of twelve disciples, he is mentioned only as "one of the disciples," 
or "a certain young man," or else, more frequently, for his name that of Simon 
has been substituted, apparently to add to the glory of Simon, who, under the 
surname "Peter," had been adopted as the founder and patron saint of the 
church. But in designating the fifth disciple in the incident where lesous first 
calls him another name was desirable, to displace the name loudas; so in 
Matthew {he forgers inserted Matthias ("Matthew"), and in Mark and Luke, 
LeuV or Leueis ("Levi"), while in Mark some manuscripts give the name as 
lakobos ("James"). This substituted "Matthew," or "Levi," is not mentioned 
again anywhere else in the Synoptics. 

To these five disciples, who represent the noetic powers, or pranas, lesous 
adds seven others, the psychical forces, or tattvas; these twelve he chooses 
to be his companions, "to be with him," and quite naturally so, for in the 
astronomical rendering of the allegory lesous is the Sun and his companions 
are the twelve zodiacal constellations. He next appoints seventy-two other 
disciples, and sends them forth "two by two," or as thirty-six duads. Now, in 

the falsified text, tine twelve and the seventy-two are alike termed apostles; 
but, as the word aposto/os means a "messenger," it is clear that while the 
seventy-two are apostles the twelve most certainly are not. The priestly 
forgers, in their desire to further the "apostolic" claims of their church, have 
turned the twelve into apostles, and have endeavored to conceal the true 
nature of the seventy-two messengers. In the instructions given by lesous to 
the disciples who are sent forth he mentions the distinctive properties 
belonging to Hermes, the Messenger and Interpreter of the Gods— the staff, 
the purse, the sandals and the single tunic. The messengers are told to be 
"as crafty as the serpents [of Hermes] and as guileless as the doves [of 
Aphrodite]." Hermes was an androgynous, male-female God, his female 
aspect being represented by Aphrodite: in ancient Greece composite statues 
of the two were common. The seventy-two messengers are androgynes, 
each duad personifying Hermes-Aphrodite. The word aposto/os is simply an 
implausible substitute for Hermes; and these disciples who are sent forth as 
messengers are the thirty-six paranatellons, the extra-zodiacal constellations. 
Hermes is the Guardian-God of the sign Cancer, which denotes the northern 
limit of the sun's course in summer, and hence is the sign of the summer 
solstice. The Ass on which lesous rides when entering the sacred city is 
found as a star in Cancer; the southern paranatellon of Cancer is Argo Navis, 
the Ship in which lesous and the twelve embark on certain of their 
journeyings, and the northern paranatellon of the sign is Ursa Minor, which is 
intimately associated with the Pole-star. The contour of the Lesser Bear is 
marked out by seven stars; of these, four constitute a four-sided figure, which 
was called by the ancients the "Enclosure of Life," the Pole-star being the 

"Lord of the Enclosure." Thus Cancer, the great northern "gate" of the zodiac, 
is associated with the Pole-star, which remains apparently motionless in the 
highest point of the heavens, and around which all the constellations 
seemingly revolve; and Hermes, as the Guardian-God of Cancer, is related in 
a special manner to all the paranatellons. In the allegory the thirty-six dual 
messengers personify the forces of the androgynous man. the powers of 
Thought and Love, of which Hermes and Aphrodite are the deified 

The twelve companions of lesous correspond to the Olympian Deities, six of 
whom were Gods and six were Goddesses. In the "historicized" text all the 
twelve companions are men ; but the names of seven of them are substitutes 
for feminine names. In Markvi. 3 and Matthew x\\\. 55 the brothers of lesous 
are given as lakobos, loses, Simon and loudas: these are the names of four 
of his male companions, loannes having been changed to loses; and Andreas 
is omitted. The sisters of lesous are also mentioned, but their names are not 
given, and it is not stated how many of them he had. A careful analysis of the 
allegory, however, shows that lesous had five brothers, personifying the 
pranas, and seven sisters, personifying the tattvas. 

Pending the return of the seventy-two "apostles," lesous and his twelve 
"companions," who are his five brothers and seven sisters, embark in the 
Ship and repair to a "desert spot" for an outing. The people, however, see 
them going, and follow them in crowds. Late in the afternoon it develops that 
the self-invited multitude have brought no food, while the twelve companions 
have provided only five loaves and two fishes. There are 4,900 people (the 
text says, in round numbers, "about 5,000") ; and lesous directs that they 

form into forty-nine groups of one liundred eacii— tine text says, "in groups of 
about fifty," but tine allegory plainly indicates that the numbers should be 
multiples of the sacred number seven, lesous then divides the five loaves and 
two fishes among the twelve companions, who distribute them to the forty- 
nine mess-groups; and after the repast twelve baskets are filled with the left- 
over fragments. This allegory relates to the allotment of the seven sacred 
planets, and the planetary influences, to the twelve zodiacal signs and the 
paranatellons, synthesized in the solar system itself as the forty-ninth 
constellation. The five loaves are the male planets, Saturn, Jupiter, Mars, Sun 
and Mercury; and the two fishes are the female planets, Venus and Moon. 
The fish is preeminently a female symbol. The Ship is the southern 
paranatellon of Cancer; and the "desert spot" is the point of the summer 
solstice, there being no conspicuous stars in that portion of the heavens. In 
the zodiacal scheme. Cancer and Leo, the two signs nearest the northern 
limit of the sun's course, and which are therefore regarded as the two highest 
solar thrones, are assigned to the Moon and the Sun. The two next highest 
thrones are assigned to Mercury, the planet nearest to the Sun, and so on, 
each planet, in the order of its proximity to the Sun, receiving two signs. In 
Mark (vi. 39, 40) the mess-parties are said to recline on the greensward in 
plots like garden-beds {prasiai prasiai): they thus represent the constellations 
into which the starry sky is divided. Thus in the allegory the forty-nine stellar 
divisions are permeated by the septenary planetary influences, the 
differentiations of the forces being expressed by multiplying the forty-nine by 
one hundred; yet each of the twelve companions, the Regents of the zodiacal 
houses, gathers up a full basket after the feast. 

The seventy-two messengers return, rejoicing over tiieir conquest of tine evil 
spirits, and lesous tells them that he has seen the Serpent falling from 
heaven. Thus they return victorious from the war in heaven, and lesous bids 
them rejoice because their names are "written in the skies"— and he might 
have added, in the star-maps as well. Michael, who in the Apocalypse expels 
the Dragon, the evil Serpent, from heaven, is identical with Hermes. The 
whole of this scene, from the calling of the disciples on the mount (that is, 
Olympos) to the return of the seventy-two, is a ritualistic representation of the 
movements of the heavenly bodies; it is a version of the "Kosmos-dance" of 
the Mysteries. 

When he starts on his journey to the sacred city, lesous predicts to his 
disciples that he will be crucified and will be raised from "the dead." This is 
but a mystical way of saying that he is to be initiated and will attain to 
conscious immortality. But Simon accepts the statement with wooden 
literalism; whereupon lesous rebukes him, characterizing him as the mind 
that understands human affairs only, and has no grasp on things divine. Here 
Simon represents the reasoning faculty. On the seventh day of the journey 
lesous goes to a lofty mountain, and is accompanied by loudas, loannes and 
lakobos. In the text the forgers have substituted Simon for loudas; 
but here Simon is impossible, loudas, as sushumna, the central nadi, 
necessarily goes with the two companions who represent Ida and pingala. 
The "mountain" to which they come on the seventh day is the seventh of the 
chakras. Here lesous undergoes a transformation : the Sun-God temporarily 
manifests through him. With him appear two other radiant beings; they are 
said in the text to be Moses and Elijah, but that spiritualistic version must be 

rejected as a pseudo-Jewish touch added by the forgers. These two 
apparitions represent the two super-physical bodies which with the physical 
form comprise the three habitations of the Self. 

Having entered the city, lesous proceeds forthwith to purify the temple. 
Then, in the house of the "man bearing a pitcher of water" (the Regent of the 
Aquarius-quarter of the zodiac) he and his twelve companions celebrate the 
"last supper," after which follows the final paradosis, or "handing over" of 
lesous to the ordeal of the crucifixion, which is followed by his resurrection. 
As a brief summary of this portion of the sacred drama would be 
unsatisfactory, the consideration of it will be deferred to the commentary. 

In the narrative as here restored the main events follow the order in which 
they are found in the Synoptics; but many portions of the text, especially 
those which are discordantly placed in the Synoptics, are transferred to the 
positions where they evidently belong, and the scattered discourses and 
sayings are subjoined to the events to which they appropriately relate, and 
are so combined as to afford an orderly and topical statement of the 
teachings they contain. Everything which the present author considers 
spurious has been excluded from the text; yet among the rejected passages 
there is nothing of any real ethical value or literary beauty except the one 
sentence, "Father, forgive them, for they know not what they do"— a saying 
which fails to fit the context and has no good authority in the manuscripts. 

In justice to the Jews, who have been infamously maligned by the priestly 
forgers who concocted the pseudo-Jewish "history" in which the orthodox 
Jews and their priests were vilified and made out to be the murderers of the 
Son of God, and in justice also to the "pagan" Greeks, from whose sacred 

literature the original allegory was undoubtedly stolen, the narrative has been 
stripped of its ill-fitting Jewish disguise and restored to an Hellenic garb. With 
the elimination of the badly written interpolations, which have no literary or 
moral merit, and also of the misapplied and misquoted passages taken from 
the Jewish scriptures and foisted in the text, nothing distinctively Hebraic 
remains in the narrative except personal and place-names and the names of 
certain sects, all of which are dishonest substitutes. In the restored narrative 
the names of the principal characters are retained, their Hellenic 
correspondences being pointed out in the commentary; but all place-names 
are omitted, and instead of such names as "Pharisees" and "Sadducees" 
equivalent expressions are given. The "Pharisees," for instance, are replaced 
by "the orthodox" or by "exoteric priests." Historically the Pharisees merely 
represented the national faith of orthodox Judaism. A free translation of the 
Greek text, as thus emended, has been made; and with the purpose of 
undoing, as far as possible, the work of the forgers who "historicized" the 
drama, certain passages which the}- have left in an almost hopelessly 
mutilated state have been made to harmonize with Greek philosophy and 
mysticism; but whenever a passage thus varies from the text the fact is noted 
in the commentary. The word Theos, "God," is rendered "All-Father"; and 
angeloi, "angels," is rendered "Gods." The "angels" in the New Testament dse 
simply Greek Gods in a Jewish disguise; and Philon Judaios, who certainly 
knew, asserted that the angels of the Jewish writings are identical with the 
Greek Deities. 

The characters of the drama, not including those who appear only in minor 
incidents, or episodes, are the following: 

lesous, the Worthy Candidate; personifying the Sun-God. 

loannes the Hydranos, the Hierophant of the Lesser IVIysteries; 
personifying the IVIoon-God. 

The Five Brothers of lesous personifying Guardian- 
Gods of the Zodiacal Signs: 

loudas, Regent of Aries, 

loannes, Regent of Taurus, 

lakobos. Regent of Gemini, 

Simon, Regent of Pisces, 

Andreas, Regent of Aquarius 

Seven Sisters of lesous; personifying the Guardian-Goddesses of the 
Zodiacal Signs from Cancer to Capricornus. 

Seventy-two Messengers, in Divine Duads; personifying the Thirty-six Extra- 
zodiacal Constellations, the Paranatellons. 

loseph the Carpenter, the Father of lesous; personifying the Demiourgos, the 

Mariam, the Mother of lesous; personifying the Celestial Aether, or Higher 

Mariam the Temple-woman (one of the Seven Sisters) ; personifying the 
Terrestrial AEther, or Lower World-Soul. 

Orthodox Religionists, } 

Conventional Scholars, } representing the Intellectual Caste. 

Materialists, } 

Soldiers, representing tine IVIilitary Caste. 

Merciiants, representing tine Commercial Caste. 

Common People, representing the Laboring Caste. 

Rabble of Outcasts. 

Head-priest, Priests, Temple-guards and Servants. 

Tetrarch and Soldiers. 

lesous Barabbas and Two Malefactors. 




/. The Four Grades of Men — The Forces of the 
Four Somatic Divisions 

The Lesser Hierophant Purifies Candidates in tine Living Stream 

[IVII^. i. 4. IVIatt. iii. 1,2,5,6] 

To tine sacred plain came loannes, iiieropiiant of tine lustral rite, lie wiio 
elucidates the purifying virtues to the four grades of men who are the head, 
the heart, the soul and the seed of every nation. By the bank of the stream, 
wherein are bathed all aspirants who turn from the wide way of sin to tread 
the path of purity and peace, he stood, and the exultant hills echoed his 
clarion cry: 

"Cleanse ye both mind and heart; for the realm of the starry spaces has 
drawn near." 

Then from the sacred city, and from the four regions bordered by the crystal 
river, came aspirants to be lustrated by him in its living water; and 
consecration was refused to those alone whose souls, crimsoned by horrid 
crimes, could be whitened only in the lake of anguish in the underworld. 


This opening scene represents tine first rite in tine Lesser Mysteries : tine 
officiating priest, or initiator, wiio was called the Hydranos ("bather" or 
"sprinkler"), publicly administered to candidates this ceremony, by bathing 
them in the waters of a running stream, as the river llissos; he exhorted them 
to lead lives of the strictest morality, and instructed them in matters pertaining 
to the psychic stages of their development. The higher, spiritual truths were 
imparted only in the solemn seclusion of the telesterion, or temple of initiation; 
but no candidate could be admitted to the Greater Mysteries within less than 
a year from his initiation into the Lesser. Men who were guilty of 
manslaughter or other serious crimes could never participate in the 
purificatory rite. In the Gospels Xhe word hydranos is replaced by baptistes or 
ho baptizon, "the one who dips"; and the scene is transferred to the shore of 
the Jordan, although the rite was one not practised by the Jews. The 
Hydranos is given the personal name loannes (reminiscent of the Euphratean 
Cannes, the Water-God), and he is made to live in the desert in imitation of 
Bancs, the Essene under whom Josephus {Life, p. 2) studied in his youth; the 
hairy mantle of loannes is taken from Zechariah xiii. 4, and his leathern belt 
from II Kings i. 8. Needless to say, the Greek hierophant did not live in a 
desert or wear so uncouth a garb. 

It is not the actual ceremony in the Lesser Mysteries that is described in the 
text, but a spectacular representation of it in the Mystery-drama, which is 
allegorical throughout. Here the fact that the ceremonial bathing took place in 
the open air, beside flowing water and in the sunshine, is in itself pregnant 

Oj II wen 

with meaning: tine primary work of tine neopiiyte is 
self-purification, clean living and pure thinking; by 
sincerity of soul and childlike naturalness he becomes 
attuned to nature, and as his psychic faculties unfold 
he becomes conscious of the subtile forces which are 
behind all natural phenomena. The development of his 
psychic senses opens up to him new spheres of being, 
and gives to things material a new aspect. Yet this is 
psychic only, and not spiritual; it is but the "drawing 
near" of the divine consciousness. 

loannes is, astronomically, the Midsummer Sun, 
which on entering the gate of descent at Cancer 

presides over the waning days, even as lesous is the Midwinter Sun; but by a 
reduplication of the symbols, loannes is here the Moon-God, and lesous the 
Sun-God; and again the symbols are reduplicated in the preceding sign 
Gemini, in which the stars Kastor and Polydeukes represent the regents of 
night and day. As the Moon-God, loannes stands for the psychic self in man, 
and the living water of his lustral rite is the septenary psychic force or 
element. The four regions bordered by the river are the four somatic divisions; 
and the four grades, or castes, of men are the various faculties and qualities 
of the complex individuality. Below these are the outcasts, standing for the 
purely instinctual, animal nature, inherent in the physical body and in a large 
measure necessary to its existence, and from which, therefore, the soul can 
not be entirely freed until it has ceased to incarnate. In the pseudo-Jewish 

version of the story the scenes in the life of lesous are laid in the four districts 
or regions of Palestine (Judaea, Samaria, and Upper and Lower Galilee) and 
its capital city, Jerusalem; and these approximately meet the requirements of 
the allegory. But these requirements would be met more closely by the 
political divisions in the Athenian state, which under Solon's constitution 
conformed to the zodiacal pattern. As arranged by Solon, Athens had four 
phylai, tribes or classes, each consisting of three phratrai, clans, each of 
which contained thirty gene, patrician houses; these subdivisions correspond 
to the four quarters of the zodiac, each of which contains three signs, each 
sign having thirty degrees, or three decans. 

There are sins which leave so indelible a stain on the auric sphere of a man 
that they can not be erased in the same incarnation: it matters not how pure 
he may otherwise make himself, he must wait till he has again passed 
through the gates of death and birth before he can begin the perfective work 
in its psychic stages. Hence men thus stained were not allowed to participate 
in the purificatory rites. 

Many of the Intellectual Class, Disdaining to Receive the 
Lustral Rite, Are Reprimanded 

[Matt. ill. 7; xii. 4-7; vii. 16, 17, 19; ill. 10, 8, 9] 

But when he perceived many of the priests and the materialists decrying the 
lustral rite, he spoke thus, hurling stern words at them: 

"O brood of vipers! Who covertly prompted you to flee from the divine frenzy 
impending? O brood of vipers! How can ye who are ignoble speak noble 
truths? For it is from the heart's overflow that the mouth speaks: the good 

man from the rich accumulation of his heart dispenses treasures, and the 
depraved man from his worthless accumulation throws out refuse. Are figs 
gathered from acanthus-trees, or grapes from thistles? Even so every good 
tree bears desirable fruit, but the worthless tree produces useless fruit. Every 
tree which does not bear good fruit is hewn down and cast into the fire— and 
already the axe is poised before the root of the trees! Bring forth, therefore, 
the excellent fruit of reformation, and refrain from saying among yourselves, 
'We are lineal descendants of the Sire of our nation,' for I say to you that from 
these stones the All-Father can bring to life a people worthy of that Sire of 
whom you are the offspring fallen and debased." 


By the energizing of the psychic forces, symbolized by the occult element 
Water, the aspirant passes into the first of the sacred trances, a state of 
mantle exaltation. It is not, as the theologized version would have it, "the 
wrath of God," but is a divine fury, as contrasted with the slow and placid 
plodding of the lower intellect. The inferior mental faculties are by their nature 
opposed to the mantle afflatus; they are represented in the allegory as the 
disdainful conventional religionists and wooden materialists, who proudly 
claim descent from the Sire, or Zeus in his aspect as Cosmic Intelligence, the 
higher world-soul. Cold intellectualism is due to the disproportionate 
development of the discursive reason, with the consequent decay of the 
nobler faculties which alone can give accession of true knowledge: for reason 
has in itself no creative or originative power; its function is to formulate, 
classify and arrange the material brought to the mind by the perceptive 

faculties, intuition, imagination and tine divine memories stored in tine mystic 
iieart of man. 

Deukalion and Pyrriia 

Wiien tine lower reason has inhibited the action of these finer faculties of the 
soul, and has usurped the entire mental field, it can of itself acquire nothing 
new, but adds to its store only the formulated thoughts of other men, and 
finally relapses into sterile unfaith in everything psychic or spiritual. 

The classification of mankind into four grades, in analogy with the four 
races, white, yellow, red and black, is not arbitrary and is not based on 
distinctions of color or occupation. Every man, whatever may be the outer 
circumstances of his life, has his normal consciousness correlated to one or 
another of the four great planes of life. The system of hereditary castes, as 
found among some ancient peoples, is arbitrary and pernicious, and 
especially so when those belonging to the highest caste form a priesthood 
and claim to stand in special relation to the Deity. 

In the text the metaphorical reference to the common people as "stones" is 

probably reminiscent of a word-play on laas, "stone," and laos, "people." 
According to Greek mythology, after Zeus, the Sire, had by a deluge 
destroyed all the human race except Deukalion and Pyrrha, a new race was 
created from the stones which the surviving pair cast behind them, the stones 
being miraculously transformed into human beings. 

The Working Class Are Instructed 
[Lk. ill. 1 0. 11 . Matt, xxiii. 2-7; v. 20] 

And the working-people asked him : "What, then, 

shall we do?" He answered them: 

"The men of learning and the orthodox officially occupy the chair of the 
Law-giver; therefore give heed to and practise whatever precepts they may 
lay down for you. But do not shape your conduct in accordance with their 
actions; for they preach but do not practise. They do up heavy burdens, and 
pack them on men's shoulders; but they themselves will not lift a finger to 
lighten those burdens. All their actions are performed for spectacular effect: 
for they flaunt broad amulets, with exaggerated hems on their mantles; and 
dearly do they love the first place at dinners, the chief seats in the 
assemblies, the salutations in the market-places, and to be greeted by men 
as Teacher.' I tell you that unless your morality shall be more exuberant than 
that of the learned men and the orthodox, into the realm of the starry spaces 
you shall not enter." 


The word dikaiosune, here rendered "morality," designates the character of 
one who is just and upright in all his dealings; although it covers a wide range 

of virtues, it applies more to conduct tiian to tine inner life, to the performance 
of all duties with a pure motive, and yet not to the absolute rectitude 
understood by theology. It may be regarded as summing up the virtues 
possible for a man to obtain while engaged in the active work of the world, but 
falling short of the holiness (hosiotes) which pertains to the contemplative life. 
Greek philosophy, as expounded by Porphyries, recognized four classes of 
virtues, or, more properly speaking, three classes which culminated in 
wisdom: of these, self-control applied especially to the lowest grade of men, 
manliness to the military grade, uprightness to the commercial grade, and 
wisdom to the highest grade; while holiness was the attribute of truly spiritual 
men, who constitute the fifth or super-caste. 

The Commercial Class Are Instructed 
[Lk. ill. 12, 13. Matt. vi. 19, 20. Lk. xii. 33, 34. Matt. v. 42] 

There came also merchants to be lustrated, and they said to him: "Teacher, 

what are we to do?" To them he said : 

"Store not up for yourselves treasures on this earth, where moths destroy 
and rust corrodes, and thieves break in and steal; but create for yourselves in 
the world supernal a lasting treasure which no thief can touch, no moth 
destroy. For where your treasure is, there also will be your heart. Give to him 
who asks of you; and from him who would borrow, turn not away." 


These instructions of the Hydranos are given to candidates for initiation into 
the sacred Mysteries: therefore some of the rules of morality are more strict 
than they would be if intended for men of the world, the "profane"; but, on the 

other hand, principles of morality which have a general application, and 
therefore do not apply to the candidates in a special way, are not discoursed 
upon. Thus, an exhortation to honesty, or a denunciation of dishonorable 
methods of acquiring wealth, would be inappropriate here. The aspirants to 
the higher life are told not to set the heart on anything transitory, 
impermanent, but to rely on that which is eternal and divine. The meaning, 
though apparently simple, can not be understood by those who conceive of 
heaven as a place where the resurrected dead disport happily in the 
presence of a personal God. Minds so immature can grasp only the crude 
doctrines of exoteric religion. 

The Military Class Are Instructed 
[Lk. ill. 14. Matt. xi. 12. Lk. ill. 14] 

Those doing duty as soldiers also asked him: "And what are 

we to do— even we?" 

Said he to them: 

"The realm of the starry spaces is carried by storm, and the forceful obtain 
mastery over it. But extort from no man by violence, neither use the tricks of a 
spy; but be content with a soldier's wage." 


Courage is one of the essential virtues of the aspirant, who must 
Iwith dauntless energy force his way through the dark and hostile 
psychic planes of life which have to be traversed before the 
Figure:Athena divine realm is reached; and the realm itself belongs only 

to him who can become its conqueror. But the occult teachings are imparted 
to him, by those who know, only as he may merit them; he will receive no 
more than his rightful wage, and he can gain nothing by compulsion or 
artifice. The neophyte is very apt to overestimate his own merits, and imagine 
therefore that he is entitled to more than he is receiving; also the craving for 
knowledge may cause him to lose sight of the fact that wisdom comes, not 
from listening to the words of others, but from the unfolding of the inner 

Athena, who was fabled to have sprung from the head of Zeus, was the 
Goddess of War as well as of Wisdom; for whoever has wisdom wields 

The Moral Code for All Candidates Is Proclaimed 
[Lk. ill. 18. Matt. V. 6, 3-5, 7-9] 

With many other admonitions he continued to address the postulants : 

"Immortal are they who thirst for holy Wisdom: for they shall drink at its 
primeval fountain. 

"Immortal are the supplicants in the supernal Air: for theirs is the realm of 
the starry spaces. 

"Immortal are the mourners for the Sun-God crucified: for in them his 
deathless Flame shall rise anew. 

"Immortal are the self-effaced : for they shall be heirs to the most sacred 

"Immortal are the compassionate: for they shall receive Compassion 

"Immortal are the pure in heart: for they shall see the Self Divine. 
"Immortal are they who reach the sacred peace: for 'Sons of God' shall they 
be called. 


The word makarios, as here used, conveys the conception of bliss eternal 
and supernal, and is descriptive of beings who are deathless and divine; only 
when applied colloquially to ordinary mortals can it be correctly rendered 
"blessed" or "fortunate." Of the nine so-called beatitudes, the last two are 
unquestionably spurious; and the others have been degraded to the level of 
mere commonplaces by the priests who revised and rewrote the text to suit 
their own theological notions. Yet even in their mutilated form the first four 
refer unmistakably to the four elements: Air (pneuma), Fire (the fire of the 
Paraklete being retained in the expression, "they shall be parakleted," which 
does not mean "comforted"). Earth, and Water ( retained only in the word 
"thirst"). Placing this fourth beatitude at the beginning, the four elements are 
then in correct sequence. Now, to "hunger and thirst after uprightness," and to 
"be filled" (literally "stall-fattened") with it, is not a natural combination of 
ideas: right-conduct depends upon a man's own efforts, not upon his 
acquiring anything extrinsic. To express the notion that a man was desirous 
of doing his duty, one would not naturally say that he hungered and thirsted 
for it. Obviously the beatitude has been overworked, "uprightness" being 
substituted for "wisdom," and an attempt being then made to give the 
sentence a plausible sound by supplementing thirst with hunger. The forgers, 
being opponents of Gnosticism, had a fanatical prejudice against "wisdom," 
and in many places in the text they have expunged the word, sometimes 

writing in a substitute, as "faitii" or "rigiiteousness," and sometimes leaving a 
lacuna. In symbolism the moon is associated with water and also with 
wisdom; and very probably the original beatitude may have contained an 
allusion to the Moon-God; while the beatitude in which the notion of mourning 
is connected with that of the Paraklete, the solar fire, referred to the Sun-God, 
whose allegorical "death" was mourned in the mystery-ceremonials. 

As reconstructed, the first four beatitudes refer to the four occult elements, 
representing the fourfold manifested powers in the four worlds; and the last 
three, a splendid triad, to divine love, purity and peace: or, more fully, to the 
all-embracing love of the Logos (Eros), the Son; the stainless purity of the 
World-Soul, the Mighty Mother; and the perfect peace of the Supreme Father. 

The Moral Code, Continued 

[Matt. V. 17, 19, 21, 27, 28, 38. 39, 43, 44. Lk. vi. 31] 

"Think not that I am come to annul the moral law and the rules of morality 
laid down by the seers. I have not come to annul, but to add to and make 
more complete. Whoever, therefore, shall subvert one of these minor 
commandments, and teach men so, shall be called a 'minor' in the realm of 
the starry spaces; but whoever shall practise and teach them shall be called 
an 'adult' in the realm of the starry spaces. 

"You have heard that't was said to the people of old, 'Thou shalt not commit 
murder, and whoever commits murder shall be subject to judgment.' But to 
you I say. Every one who becomes angry with his brother-man shall be 
subject to judgment. 

"You have heard that't was said. Thou shalt not commit adultery.' But to you 

I say, Every man who casts lustful eyes on a woman has already in his heart 
committed adultery with her. 

"You have heard that't was said, 'An eye for an eye, and a tooth for a tooth.' 
But to you I say. Do not return evil for evil, but if any one deals you a blow on 
the right cheek, turn to him the other also. 

"You have heard that 't was said, 'Thy neighbor thou shalt love, but thine 
enemy thou shalt hate.' But to you I say. Love even your enemies, and do 
unto others as you would that they should do unto you." 


The commandments quoted in this discourse are taken, of course, from the 
Jewish code; but, as similar laws were in force in every civilized nation, the 
fact has no special significance. From whatever code the laws may have 
been quoted originally, the forgers were bound, under their general policy, to 
give them a Jewish color. 

The doctrine of non-resistance to enemies is not of general application, but 
is laid down for neophytes in the sacred science. Much of the ethical teaching 
ascribed to lesous is intended for those only who have renounced the world 
to devote themselves to the spiritual, contemplative life. The futile attempt 
made by an exoteric church, based upon falsified and misunderstood 
scriptures stolen from the ancient Mysteries, to enforce upon the masses of 
mankind certain rules of morality designed primarily for ascetic philosophers 
leads rather to hypocrisy than to sound morality. 

The Lesser Hierophant Foretells the Coming of the Greater 

[Lk. iii. 15-17. Compare Matt. iii. 11,12] 

Now, as all the people were pondering in their hearts concerning loannes, 
whether or not he might be the Enlightener whose coming they awaited, 
loannes answered their unspoken thought, and said to them all: 
"I indeed lustrate you with Water; but the Fan-bearer is coming, mightier than 
I, whose sandal-thong I am not competent to unlace:he shall lustrate you with 
Air supernal and with Fire. In his hand is his mystic winnowing-fan, for the 
thorough cleansing of his discous threshing-floor; into his granary he will 
gather the wheat, but with inextinguishable fire he will burn up the chaff." 


i&\'*'^i'-S^K%, the solar Dionysos, the Mystery-God, who 

was called "the Winnower." The mystic fan. 

the likmos or liknon (mystica vannus lacchi, 
as Vergil calls it), was a wicker-work 
contrivance which answered equally well the 
purposes of a winnowing-fan, a basket and a 
baby's cradle. It was used in the sacred field 
to separate the grain from the chaff; in it 
were carried the first-fruits and the mystic 
utensils when it was borne on the head of the officiating priest (who 
personified the God) during the procession at the Mystery-festival; sometimes 


it was worn as a crown; and in it was cradled the infant Dionysos, ho liknites. 

In the text of the Gospels the word liknon is carefully avoided, because thus 
intimately associated with the "pagan" Mysteries, and the less significant 
synonym ptuon is substituted for it. The word halon, or halos (whence the 
English word "halo"), signifies "a round threshing-floor"; but here it is used, 
apparently, not for the floor itself, but metonymically for the round pile of 
heaped-up grain which is ready to be winnowed. The word was also applied 
to various circular objects, as the disk of the sun or moon, the halo 
surrounding either of these luminaries, and even a coiled serpent; it is 
equivalent to the Sanskrit chakra. The Sun-God of the allegory is the spiritual 
Self, the sublime teacher whom the people (the lower principles and faculties 
of the neophyte) are said to be expecting; they are represented as 
questioning whether or not loannes (the Moon-God, standing for the psychic 
self) may himself be the expected Illuminator. Many, indeed, are they who 
have, upon attaining the psychic consciousness, mistaken its reflected light 
for the direct radiance of the Nous, the spiritual sun. 

2. The Fifth Grade, or Supernal Man— the Nous 

The Neophyte lesous Impersonates the Sun-God, the Fan-Bearer 
[Mk. i. 9. Lk. ill. 21. Matt. xi. 7-9, 11] 

Now, lesous had come from the upper country, after all had received the 
lustral rite; and as the candidates were departing he said to them: 

"What did you go to the sacred plain to see— a reed swaying in the wind? 
But what did you go out to behold— a man elegantly dressed? Lo, the 
wearers of elegant clothing live in palatial dwellings ! What, then, did you go 

out to behold— a seer? So be it: for I say to you, Than loannes, hierophant of 
the lustral rite, no greater man has arisen among them who are of women 
born, but a babe new-born in the realm of the starry spaces is a greater Man 
than he!" 


The psychic principle is the highest part of the generable nature, which is 
"born of woman." The play on the words megas, "great," in the sense of 
"grown-up," and mikros, "little," as "young," occurs elsewhere in the text, as in 
Luke ix. 48. Here "the very little one" (ho mikroteros), or new-born babe, is 
the initiate who, having passed through the mystic second birth, is greater 
than the men who are only carnally born. 

The extraordinary dislocation of this passage, in Matthew and Luke, was 
probably made by the forgers who inserted the fictitious story of the 
imprisonment and decapitation of loannes. 

lesous, While Impersonating the Greater Hierophant, 
Receives the Rite of the Lesser 

[Matt. ill. 13-15. Lk. xii. 49, 50. Matt. ill. 15] 

Came lesous then to loannes at the sacred river, his lustral rite to receive. 
But loannes, trying- to dissuade him, protested : 

"Need have I to receive thy lustral rite, and comest thou to me?" But lesous 

answered him : 

"I have come to sow Fire in the Earth, and why should I desire thy rite of 
Water if that Fire were already kindled? But I have yet thy lustral rite to 

undergo, and O how I am constrained until it is accomplisiied! Consecrate me 
now first, for tiius 't is fitting for us to comply with all the holy ritual." 

Then the lesser hierophant consecrated him, plunging him thrice into the 
purifying stream. 


By assuming the character of the Sun-God, lesous only asserts his innate 
divinity. He is but an aspirant presenting himself at the first of the perfecting 
rites: not yet has he kindled the sacred fire, nor sown it in the earth; his 
harvest of grain he has not winnowed with air, nor has he bathed in the 
waters of the sacred stream. The humility of the Hydranos before the 
applicant is a dramatic recognition of the latter's divine nature, even though it 
is as yet unmanifested. 

The "saying" about sowing Fire in the Earth is absurdly dislocated in the so- 
called periscope of Luke. 

The Neophyte Is Consecrated, and Is Declared Worthy 
[Matt. iii. 15-17. Mk. i. 11] 

And lesous, when he had undergone this first of the lustrations, rose up 
immediately from the water, and behold, the vaulted sky was riven, and he 
saw the supernal Air like a dove descending upon him; and a voice from the 
effulgent throne proclaimed: 

"Thou art my Son, worthy to become the Anointed King of the starry realm." 


The dove, with the "pagans" sacred to Aphrodite, is in Christianity the 
emblem of love and compassion; and as the conventional symbol of the holy 
pneuma it is usually represented with an aureola of seven rays. The opening 
of the lower sky, or firmament (ouranos), to permit of the descent of the 
supercelestial Air, reveals the same uranology that is found in Plato's 
exquisite allegory in the Phaidros (p. 247), where he tells of the immortal 
souls ascending to the top of the heavenly dome and beholding the region 
which is beyond the heavens, the place of true knowledge. 

Initiated into the first degree by the rite of Water, lesous becomes a 
Chrestos, "noble one," or approved disciple in the Mysteries; it is not until he 
has passed through all the tests and occult "labors," and has entered into the 
fourth degree through the rite of Earth— the mystic crucifixion— that he 
becomes a Christos, an Anointed King, a full Initiate. In the mutilated text the 
words from his heavenly Father are given as, "Thou art my beloved Son, of 
whom I have approved," the latter clause being in dubious Greek; but to bring 
out more clearly the nature of that approval, the wording has been changed, 
as above, to a promise of his attaining the divine kingship. 

3. The Triumph over the Tempter and the Wild-beasts— 
the Conquest of the Psycho-passionai Nature 

lesous Overcomes the Temptations to Which He Is Subjected 

[Lk. ill. 23. Mk. i. 12, 13. Lk. iv. 13] 

Now, lesous' self was twenty-eight years of age when he began his 
initiation. And into the desert the Air supernal drove him forthwith; there, in 

the murky depths of a cavern, the den of beasts that prowl, he dwelt for forty- 
two days, fasting the while; and ever the Netherworld God, the primeval 
Serpent, and the wild-beasts, put to the test his fortitude and faith. But when 
the Tempter had subjected him to every ordeal, he departed from him until 
the next of the four mystic seasons, and the approving Gods served up for 
him a royal banquet. 


In the Mithraika, which were copied from the older initiatory systems, the 
neophyte, after he had received the rite of lustration by water, and before he 
was admitted to participate in the higher Mysteries, was subjected to twelve 
consecutive trials or probations, called "tortures," designed to test his courage 
and endurance. These trials were undergone within a telestic cave, suitably 
furnished for such initiation-ceremonies, and the evil powers were symbolized 
as wild-beasts, which were impersonated by the officiating priests. When he 
had successfully passed through these trials the neophyte was enthroned as 
a king, and a banquet was given in his honor. The twelve trials thus 
dramatically represented as many stages of self-conquest and purification, 
leading to sovereignty over self and the attainment of wisdom. As said in a 
Sanskrit poem in which the trials of a disciple are described allegorically: 

"The enemies which rise within the body. 
Hard to be overcome— the evil passions- 
Should manfully be fought; who conquers these 
Is equal to the conqueror of worlds." 

The archaic Serpent (the "Satan" of the Hebraized text) is the Kakodaimon, 
Evil Genius, the passional (epithumetic) psychic principle which each man 

harbors in his own nature. Satan, as a malignant Deity, an omnipresent fiend 
of cosmic proportions, is but a creation of theological fancy. 

The age of lesous is given in Luke as "about thirty years." As twenty-eight, 
or four sevens, it would refer mystically to the lower quaternary, or objective 
man. The "forty days" in the desert should also be a multiple of seven, as 
related to the septenates of forces. Six of the septenates (giving the number 
forty -two) are thus represented as being liable to temptation, while the 
seventh is inherently divine, and therefore sinless. 

The bad daimon is not finally vanquished: he departs "until the season," that 
is, until the next stage in the initiation, the four degrees being likened to the 
four seasons of the year. For the temptations, in subtler forms, recur on each 
of the four planes of manifestation, which are represented in zodiacal 
language by the four seasons. The disciple must conquer the evil powers at 
each of the first four stages of his upward progress. The three "temptations" 
of lesous foisted in the text of Matthew and Luke are too childish in 
conception to deserve serious consideration. 

4. The Four Companions— the Manifested Powers of the Nous 

Four Brothers of lesous Become His Disciples 
[Mk. i. 14-20; ill. 17] 

Now, after he had been handed over to these ordeals by loannes, lesous 
came into the upper country, proclaiming the divine Gnosis, and saying: 

"The season is ended, and the realm of the starry spaces has drawn near. 
Cleanse ye both mind and heart, and in the Gnosis put your trust." 

And walking along the shore of the sea, he saw two of his brothers. 

Andreas and Simon, spreading a dragnet in tine sea; for tiiey were fisiiermen. 

Said lesous to tiiem : 
"Hitiier! Follow my lead, and I shall make of you fishers of men." 
They at once left their net and went along after him. Going on a little further, 

he saw his brothers loannes and lakobos, the "twin Sons of Thunder," who 

were in the ship. Them he summoned, and they left their father in the ship, 

and followed lesous. 


Having fulfilled his duties as the Hydranos, there is no further need of 
loannes in that capacity, and he drops out of the story. So far as the allegory 
is concerned, there is nothing mysterious about his disappearance; but to 
account for it "historically" a relation of his imprisonment and death has been 
worked into the text by some forger who had a hand in the work of falsifying 
the allegory. The same fable was also foisted in the text of Josephus 
(Antiquities, xviii. v. 2), with two other forgeries in which the orthodox Jewish 
historian is made to record the crucifixion and resurrection of lesous, "the 
Christos," and the stoning to death of lakobos, "the brother of lesous who was 
called the Christos." That these passages are forgeries is apparent from the 
unskilful way in which they have been wedged into the text, aside from the 
improbability that an orthodox Jew would have written them. 


In each of the four degrees, or mystic seasons, the entire zodiac is 
traversed, making four minor stages; while the northern and the southern 
course of the sun constitute the two six-month seasons of the year, loannes, 
the Lunar Lord, represents also the sun, and his "season" extends from the 

summer solstice to the winter solstice, from Cancer to Capricornus: by the 
lustration in the sacred stream lesous progressed through the signs Cancer, 
Leo and Virgo, the Region of the River-God (along which lies Hydra, the 
Water-Serpent, the southern paranatellon of Leo) ; by the ordeal of 
"temptations" he progressed through the signs Libra, Scorpio and Sagittarius, 
the Region of the Earth-God, where are found the Dragon (the "archaic 
Serpent") and the Wild-beast, Therion (Lupus), two paranatellons of Scorpio; 
and so "the season [of shortening days] has come to its close," and the 
season of lengthening days begins. Here lesous, as Lord of the new season, 
begins his "ministry." He assumes the mystic "Yoke" which lies across the 
ecliptic (the stars Zeta, Sigma and Pi Aquarii, anciently called "the Yoke of 
the Sea" and "the Proclamation of the Sea"), and making his proclamation, he 
passes along the shore (Capricornus) of the celestial Sea and finds the two 
"fishermen," Andreas (Aquarius) and Simon (Pisces), in the Region of the 
Sea-God; "going on a little further" (that is, through Aries), he finds loannes 
(Taurus) and lakobos (Gemini) "in the Ship" (Argo Navis), in the Region of the 
Sky-God. Thus he makes a complete circuit of the zodiac, returning to the 
starting-point. Cancer, of which the Ship is the southern paranatellon. The 
word ploion (from plein, "to sail") is correctly rendered "ship" in the authorized 
version; and the revisers must have had "history," not Greek, in mind when 
they made the change to "boat." If they intended an emendation, "ark" would 
have been better, for the constellation Argo was sometimes called Kibotos, 
and regarded as "Noah's Ark." It represented the psychic body (sukshma 
sharira) : for Noah it preserved the seed of all living beings; and for lesous 
and his twelve companions, as also for lason and his twelve companions, the 

Ship Argo was the appropriate craft for their celestial voyaging. In this 
allegory of the lustral rite, or self-purification, the signs are given in the order 
in which they are traversed by the sun on his annual circuit; but when they 
are taken as symbolizing the forces and force-centres in man, the microcosm, 
the order is reversed, because the forces begin to energize at the lower 












1 ^ 






T33e Sum-God and His Twelve Com pan ions 

The four Companions of lesous, the Nous, are his manifested noetic 
powers: the two who spread the dragnet arc the perceptive and retentive 
faculties, or apprehension and memory; and the two in the celestial Ship are 
the contemplative and devotional faculties, or abstract thought and divine 
love. The four powers of the Nous have also other correspondences, when 
regarded as regents of the somatic divisions, the pranas, etc. loannes and 
lakobos, as personified electro-vital forces, are /da and pinga/a, and in this 
aspect they are the twin Sons of Thunder: they are also called, in the Gospel 
"history," "the sons of Zebedee"; Zebedee, however, is but a poor Hebraic 
substitute for Zeus the Thunderer, brontaios, who is represented among the 
constellations by Cepheus, who may therefore be said to be in the Ship with 
them. Kepheus (from the Chal-daic Keph) is identical with Baal Tsephon, 
"Lord of the North," God of the Storm and of the Thunderbolt. These two 
disciples of lesous are identical with the Dioskouroi ("Sons of Zeus"), Kastor 
and Polydeukes, who were among the twelve companions of lason when he 
sailed in the Argo. 

In Matthew xiii. 55 and Mark vi. 3 the brothers of lesous are named as 
lakobos, loses (or loseph), Simon and loudas, and his "sisters" are 
mentioned. This is a list of the noetic disciples, loannes being thinly disguised 
as "loses," and Andreas being omitted. The seven psychic principles, which 
are "lunar" and may therefore be regarded as feminine, are the "sisters" of the 
Nous. This is not strictly orthodox, however, as six of the zodiacal signs are 
diurnal and six are nocturnal, while the Olympic Immortals presiding over the 
signs are six Gods and six Goddesses; but inasmuch as Hermes, the 

Guardian-God of the sign Cancer, is considered androgynous, tiiat is, botii 
male and female, the Sun may be said to have five brothers and seven 
sisters in the family circle of the zodiac. 

lesous Heals Simon's Wife's Mother— Subdues the 
Psycho-Mental Ebullition 

[Mk. i. 29-31] 

And these four, Simon and Andreas, and lakobos and loannes, came with 
lesous to Simon's house. Now, Simon's wife's mother was prostrated with a 
fever; and they spoke to lesous about her. He came and took her by the 
hand, and raised her up. Immediately the fever left her, and she waited on 
them at dinner. 


One of the many "historical" fictions which have been foisted in the text is 
the surnaming of Simon as Petros ("Peter"). In Galatians (ii. 11-14) Paulos 
tells of a certain Kephas, whom he denounced as a hypocrite and evidently 
looked upon as a charlatan. The word kephas is Chaldaic for "rock," and the 
name of this pseudo-teacher is frequently given in the Epistles in Greek form 
as Petros, "rock," or more properly, "stone." Whether or not this charlatan was 
the "rock" upon which the primitive Christian church was founded, he was 
such by tradition; and so, to give him prestige as one of the twelve disciples, 
his name has been tacked onto that of Simon. Certainly, from a humorous 
point of view, a happier identification could not have been made. Simon, as 
Regent of the sign Pisces, which is polar to Virgo, the cosmic Mother, 

represents in one of 
his numerous aspects 
tine piirenic or lower 
psyciiic mind, wiiicii is 
symbolized in the 
Apocalypse as the 
"Beast," Cetus, the 
southern paranatellon 
of Pisces. 

With the quickening 
of the psychic 
faculties, and the 
increased sense of 
freedom as the 
neophyte becomes 
conscious of planes of 
life beyond the narrow 
confines of physical 
existence, he is apt to 
be too exhilarated by the newness and strangeness of his experiences, and 
to become wrought up to a feverish state psychically by the exuberance of 
the nervous ether; it takes the sober touch of the higher reason to dispel the 
illusions consequent upon this abnormal state. 

The Fallen Woman Is Forgiven— The Devotional Faculty 

Clarified [Lk. Vii. 37-47] 

As they reclined at table, a temple-woman, Mariam by name, who had 
found out that lesous was dining at Simon's house, came bringing an 
alabaster flask of very precious scented oil, and standing behind at his feet, 
weeping, she bedewed his feet with her tears and dried them by wiping them 
with the hair of her head; and she kissed his feet again and again, and 
anointed them with the oil. Then Simon whispered to lesous : 

"Being a seer, you should have perceived what sort of a woman this is who 
is fumbling over you; for she's a prostitute." 

lesous answered him: 

"Simon, I have something to say to you." 

Said he: 

'Then say it. Teacher." lesous continued : 

"A certain money-lender had two debtors; one owed him five hundred 
drachmas, and the other fifty. When they were unable to pay, he generously 
cancelled their debts. Which of them, therefore, will love him most?" 

Simon answered: 

"I presume it would be the one for whom he cancelled the bigger debt." 

lesous said to him : 

"Rightly have you decided." And turning toward the woman, he continued, 
addressing Simon : "You see this woman ? I entered your house: you gave 
me no water for my feet, but she has rained tears on them and has wiped 
them with her hair; you gave me no kiss, but she, since she came in, has not 

ceased from passionately kissing my feet; witii oil you did not anoint my feet, 
but she has anointed them with oil sweetly scented. Because of this I say to 
you, Her sins, which are many, are forgiven; for she loved much." 


Here Simon appears in his character as the discursive reason, cold, 
unsympathetic and undiscerning, while the repentant Mariam plays the part of 
the devotional nature, the sins of which, as revealed in the fanaticism and 
irrational emotionalism of exoteric religion, are indeed many, but which has in 
it the redeeming quality of love. 

In Matthew and Mark this allegory has been hopelessly mutilated by 
sanctimonious forgers, and Simon is disguised as "the leper." According to 
their version the woman, who is not described as a "sinner," anoints the head 
of lesous, who thereupon explains that she has done so to prepare him for 
his burial! But according to Luke she is a fallen woman, and she anoints the 
feet of lesous— the allegorical meaning plainly requiring that it should be so. 
But in Luke Simon is cloaked as a "Pharisee." Mariam is not named in the 
story as given in the Synoptics, but it is generally accepted that she is the 
fallen woman in Luke's version of it; while the (supposedly) virtuous woman 
who anointed the head of lesous is identified with the Mariam (the sister of 
Lazaros) who, according to John (xii. 3), anointed the feet of lesous. But by 
thus applying the oil to his feet, and not to his head, she betrays her identity 
as the heroine of the story in Luke. Lazaros is a mythical personage unknown 
in the Synoptics. Mariam is called "the Magdalen," an epithet which clearly 
connects her with the worship of the Great Mother, Rhea, the Goddess with 

I 1 'j'^'v.' •. 





the mural crown; for magdalene is 

plainly "woman of a tower-temple" 

(magdal), and even if the word is taken 

in the gentile significance, "of Magdala," 

it broadly hints at the same thing, since 

a town of Magdala would have derived 

its name from the circumstance that it 

contained a "tower" of the Goddess. 

Anointing the feet was a Greek custom. Thus Aristophanes (Wasps, 608) 
has Philokleon say, "My daughter washes me, and anoints my feet, and 
stooping over me gives me a kiss." 

The parable of the two debtors does not apply very neatly to the case of the 
Magdalen: the sins of the latter were forgiven because she loved much, 
whereas the debtor loved much because his debt was forgiven. Possibly this 
parable may have been added to the story by the compiler of Luke, who was 
singularly puzzle-headed. 

5. The Fifth Companion— the Creative Power of the Nous 

The Twin Brother of lesous Becomes His Disciple 

[IVIk. ii. 13, 14. Lk. V. 27, 28] 

And lesous went forth again beside the sea; and as he passed on he saw his 
twin brother loudas sitting among a group of friends, and said to him : 
"Come, follow me." 

And loudas rose up, and left all, and followed him. 


Anciently the year began when the sun was in Aries, and the Ram was 
therefore the leader of the starry flock. The golden Ram is a symbol of the 
sun, and this is reduplicated in the sign. At the first point of Aries the sun, 
going northward, crosses the equator, and so appears to hang on the cross 
formed by the equator and the ecliptic. Hence the Regent of Aries (loudas) is 
the Crucifier of the Sun-God (lesous), while the Regent of Pisces (Simon) is 
the carrier of his Cross. In the Apocalypse lesous is called "the little Ram" 
(arnion) and has the martial aspect of Ares, who is domiciled in this sign. In 
John (xxi. 15) lesous, while eating fish with his disciples, calls his followers 
"little rams" (arnia), and is himself called (i. 29) "the Lamb (amnos) of God, 
who carries the sin of the world." The sign Capricornus, the Goat-fish, which 
the sun enters at the winter solstice, is a composite reduplication of the Ram 
and the Fish, and the Sun-God was said to be born in this sign. Now, the six 
constellations extending from midwinter to midsummer represent, in the 
microcosmic zodiac, the forces of the inner man : the regent of the sign 

Capricornus is the primary tattva, centred in tine muladhara chakra, its six 
differentiations being tine regents of tine six signs (in reverse order) from 
Sagittarius to Cancer; and tine regents of tine remaining five signs are tine 
pranas, tine solar "life-winds." These five noetic forces are the "brothers" of 
lesous, the Nous, loudas personifies udana, the prana that "goes upward to 
immortality," and being thus the occult creative power of the Nous (the Sun- 
God lesous), he is more intimately related to him than are the other four 
brothers, and is, allegorically, his twin. Simon and Andreas, and loannes and 
lakobos, are also twins, and as such are inseparable. 

The northern paranatellon of Aries is 
Cassiopeia, whose "Chair" probably suggested 
the notion that loudas, when found, should be 
sitting; the constellation forms one of the notable 
family-group made up of Cepheus, Cassiopeia, 
Andromeda and Perseus. 

The head of the so-called "Mystic Dionysos" 
(shown in the engraving here reproduced from 
Plate LV in Specimens of Antient Sculpture) is a 
composite symbol of the six zodiacal signs from 
Capricornus to Cancer : it has the claws of the 
Ancient Mystic Dionysos Crab, which by their position represent also the 
horns of the Ram; it has the ears of the Bull, and the "dewlap" and loose , 
shaggy hair of the Goat; the hair appears wet, and the face and breast are 
partly masked by the leaves of an aquatic plant, thus giving the whole an 

Aquarian aspect; and out of the temples spring eels, symbolizing alike the 

Fishes and the Twins, since the eel, although it is a fish, resembles a serpent. 
The Twins symbolize, among other things, the positive and the negative 
currents of the serpent-force, the speirema, as do also the two serpents 
entwined on the central rod of the caduceus, or wand of Hermes. As is well 
known, the worshippers of Dionysos aspired to become Dionysos. Through 
the mystic rite of crucifixion the lesous of the sacred drama finally becomes 
the Lord Dionysos; but from the very first he personifies Dionysos, and 
therefore in the astronomical rendering of the allegory he is identical with him. 

In the process of converting the allegory into a pseudo-historical narrative, 
loudas was made out to be a traitor; but it seems that in the first instance his 
name was allowed to stand as that of the fifth disciple chosen by lesous, the 
forgers being content to describe him as a tax-renter (telones) "sitting at the 
tax-office." The officials who collected revenues were, as a class, regarded by 
the people with detestation. Later loudas was degraded from the rank of fifth 
disciple and his name was placed last in the list of the twelve; hence his 
name was erased from the passage in which the fifth disciple is called and 
the name "Matthew" substituted in Matthew, and "Levi" in Luke, and "Levi" or 
"lakobos" in Mark;Vc\e forgers were evidently "inspired" with the same motive, 
but worked independently and made the manuscripts discordant. But this 
fictitious Matthew-Levi-lakobos, thus inadvertently given the role of a 
detestable tax-renter, is not mentioned again in the story: there is no place in 
the zodiac for a thirteenth sign. 

These five companions of lesous are absolutely identical with the regents of 
the five pranas, "life-winds," of the Upanishads, the five "winds" (anemoi) of 
the Apocalypse. In the Apocalypse (vii. 1 , 2) four of these regents are said to 

stand at the four corners of the earth, holding the four winds, while the fifth 
regent ascends from the source of the sun, and has the signet-ring of the 
living God (the Sun-God) ; and again (ix. 14; x. 1) four of the regents are said 
to be bound at the great river Euphrates (the cerebro-spinal system), while 
the fifth, the "strong Divinity," is in a cloud (aureola), with a rainbow upon his 
head, his face shining like the Sun, and his feet like pillars of fire, and in his 
hand he holds a little book open— the secret teachings. In the Chhandogya 
Upanishad (ill. 1—11) the Sun is said to have five rays, four extending 
towards the four quarters, and the fifth going upward. They proceed from, and 
spread around, the Sun, and are the nectars of the Gods. To four of them are 
ascribed respectively the four Vedas, while to the fifth are ascribed the secret 
teachings, which are "the nectar of nectars." Four of these rays are said to be 
forms of the Sun, the fifth being the pristine force within the Sun: prana, the 
"outgoing life-wind," is the Sun's ruddy form as it rises in the east 
(symbolizing physical birth) ; vyana, the "distributing life-wind," is the Sun's 
clear form at noon, its meridional or southerly aspect (symbolizing life at its 
prime) ; apana, the "downgoing life-wind," is the Sun's dark form as it sets in 
the west (symbolizing physical death) ; samana, the "uniting life-wind," is the 
Sun's very dark form at midnight, its northerly aspect (symbolizing the 
subjective life in the invisible world, between incarnations) ; and udana, the 
"upgoing life-wind," which "throbs in the heart of the Sun," is the power that 
confers immortality. The four manifested powers are connected with the four 
castes, respectively; while the fifth power is that which sustains "the perfect," 
the spiritual men. The four quarters (zodiacal regions) are presided over by 
the Fire-God, the Sky-God, the Ocean-God and the Moon-God; while the 

central region is tiiat of Braiima (tine Logos). 

In the lesous-mythos, Simon represents prana; lakobos, vyana; Andreas, 
apana; loannes, samana; and loudas, udana: hence, as regents of the five 
regions, Simon rules the Leo-quarter; lakobos, the Scorpio-quarter; Andreas, 
the Aquarius-quarter; loannes, the Taurus-quarter; and loudas, the Solar 
centre. In the Chhandogya Upanishad {\'\'\. 13) the five pranasare termed "the 
keepers of the gates of the heaven-world"; but in the garbled text of the 
Synoptics (Matthew xvi. 19) Simon is given all the keys of heaven. Simon 
and Andreas correspond to morning and evening, east and west; and lakobos 
and loannes, to noonday and midnight, south and north. The four thus 
answer to every quaternary in manifested nature; while loudas has to do with 
the occult, invisible aspect of nature. In the solar cult the Sun-God was said to 
be born at the winter solstice, and the sign Capricornus was therefore 
supposed to be peculiarly sacred to him; the birth of lesous, as an "historical" 
event, is still commemorated when the Sun is entering that sign. The five 
succeeding signs, Aquarius to Gemini, extending to the summer solstice, are 
ascribed to the five companions of lesous; and as Aries is the place of the 
Sun's highest exaltation it is therefore the "house" of loudas, who represents 
the solar life-wind that "throbs in the heart of the Sun" and "goes upward to 
immortality." The remaining six signs, together with Capricornus, pertain to 
the seven tattvas, which are personified by the other companions of lesous, 
his sisters, of whom Mariam the Magdalen (the only one named in the 
Synoptics) represents the tejas tattva. 

How lesous Employed the Days and Nights— The Action 

of the Four Life-winds 

[Mk. 1. 32-35] 

In the evening, at set of sun, they used to bring to lesous all who were sick, 
and those who were possessed by evil spirits; and at times 't would seem that 
all the inhabitants of the city were congregated at his door. Many were the 
sufferers whom he healed of various diseases, many were the unclean spirits 
whom he expelled; and these impure spirits he silenced, lest they might 
betray dark mysteries of the underworld. And very early, when the dawn-star 
heralded the coming of the sun, he used to rise up and depart to a place of 
solitude, there with the invisible Presences to commune. 


The four manifested powers in nature rule the revolutions of the seasons 
and the lesser quaternary divisions. There is a distinct change in the electric 
atmosphere of the earth at sunrise, noon, sunset and midnight, and these 
changes are clearly felt by any one sensitive to the subtile forces. In man the 
positive electro-vital forces prevail during the daytime, and the negative ones 
during the night. Toward the close of the day the body is more strongly 
charged with the positive solar force than at other times, and the force can 
therefore be employed more efficiently in healing; and during the night the 
subjective nature is more active. In Greek mysticism Sleep and Death were 
said to be twin brothers; and this is more than mere poetical fancy. During 
deep sleep the soul is free for the time from the physical body, and passes 
into the psychic and spiritual worlds. The material brain receives no records 

of the soul's subjective experiences except tiiose tiiat may be impressed 
upon it at tine moment of waking. 

The Paralytic Is Healed— The Action of the Fifth Life- 
[Lk. V. 17. Mk. ii. 2-5. Lk. v. 21. Mk. ii. 6. Lk. v. 21-25] 

And on one of those days he was teaching; and grouped about him were 
the orthodox and men of conventional learning, who had come from every 
village of the upper and lower countries, and from the sacred city. The rumor 
had spread that he was in his house, and many were congregated there, so 
that there was no more room for them, even at the door. Came four men to 
him, carrying a paralytic; and when they could not bring him nearer to lesous 
because of the crowd, they made an opening in the roof over the room where 
he was, and they lowered through the opening the couch on which the 
paralyzed man was lying. And lesous, seeing how they had surmounted all 
obstacles, said to the paralytic : 
"My son, by your sufferings you have atoned for your sins." 
The learned men and the orthodox began to argue in their hearts, 
subjectively, saying: 

"Who is this man who arrogates to himself divine authority? Who but God 
only can remit sins?" 
But lesous, being aware of their thoughts, said to them in reply: 
"Why are you arguing in your hearts? Which is easier, to say, 'Your 

sufferings have atoned for your sins,' or to say, 'Arise and walk' ? But tiiat you 
may know tiiat tine Son of tine Ceiestiai iVIan lias power on eartli to lieai tine 
body and to purify tine soui"— lie said to tine paralytic— "I say to you. Arise, 
take up your couch and go to your house." 

And at once the man stood up before them, and taking up the couch to 
which he had been confined, he departed to his house. 


The fifth life-wind, the up-going prana, has for its channel the sushumna 
nadi, which extends to the Brahmarandra ("door of God") at the crown of the 
head. It is said that the soul passes through this "door" at the moment of 
death, and through it, during life, the spiritual influences enter. The udana is 
almost dormant in the unpurified man, in whom the faculty of receiving 
spiritual intuitions is, so to say, paralyzed; and in this condition the "sins" of 
intuition are those of distortion, error of interpretation, over-credulity, and the 
like: the imperfectly developed faculty has to be sustained by the manifested 
four, and only at the command of the Nous can it move independently and 
proceed to its own mystic "house." 

The appellation ho huios tou anthropou can not be taken as "the son of 
man" in the sense of mortality; lesous is the Son of the "Grand Man," the 
Celestial Being symbolized by the forty-eight constellations, and when he 
becomes one with his Heavenly Father he is the Anointed King (Christos) of 
the realm of the starry spaces — the full spiritual consciousness. 

6. The Banquet at the House of the Fifth Disciple— the Abode of 

True Knowledge 

The Twin Allegories of the Lost Sheep and the Lost Coin— The Spiritual 

Faculty Regained 

[Lk. V. 29-32; xix. 10. Matt, xviii. 12, 13. Lk. xv. 8, 9] 

loudas at his house entertained lesous with a banquet; and there reclined at 
table with them a crowd of tradesmen and others. And the orthodox and their 
men of learning kept grumbling in whispers at his disciples, saying: 

"Why do you eat and drink with swindling tradesmen and social outcasts?" 

lesous answered them: 

"The sick, not the healthy, require a physician. I have come to exhort the 
erring, not the virtuous, to reform. For the Son of the Celestial Man has come 
to save the ruined and to seek the lost. What think ye? If a man owns a 
hundred sheep, and one of them has gone astray, does he not leave the 
ninety and nine, and go upon the hills and seek for the one that has strayed? 
And when he has found it, he rejoices over it more than over the ninety and 
nine that strayed not. Or what woman, having ten silver coins, should she 
lose one of them, does not light a lamp and search carefully till she finds it ? 
And when she has found it, she calls together her neighbors and friends, 
saying, 'Congratulate me, for I have found the coin which I lost.' " 


As the five noetic powers iiave tiieir positive and negative aspects, tiiey are 
often enumerated as ten, wiiile tiieir differentiated powers may, of course, be 
multiplied indefinitely. The forces of the incarnated man are inverted; and it is 
precisely the highest attributes of his nature that are most debased: his 
creative power is wedded to lust, and his devotional faculty is divorced from 

The likening of a hardened sinner to a lost sheep would not be an apt 
similitude. Few men, however, have the ability to become purposely wicked; 
sins are more generally due to weakness than to strength. The Greek word 
here used for "sin," hamartia, has for its root-signification "missing the mark": 
it is sin in the sense of failure to do that which is right, or error of judgment. 
Here the similitude is an allegory within an allegory; for "the ruined and the 
lost" are the finer faculties of individual man. 

Merely to avoid a literary oddity, the "tax-renters" of the text are here 
changed to "swindling tradesmen," as if reading kape/oi, "higglers," or petty 
retail dealers. 

The Allegory of the Prodigal Son— the Soul in the Cycle of 

[Lk. XV. 11-32] 

And he related an allegory: 

"A man there was who had two sons; and said the younger of them to his 
father : 

" 'Assign to me, Father, my proper share of the substance.' 

"So he apportioned to them the living. And not many days after, the younger 
son, having brought together all his possessions, wended his way to a distant 
land, and there he dissipated his substance, leading the life of a profligate. 
Now, when he had spent his all, grim famine stalked throughout that land, 
and he had his first experience of utter poverty. He was driven to become a 
menial of one of the citizens of that land, and he sent him into his fields to 
feed swine. He used to long to allay the pangs of hunger with the carob-pods 
which the swine were eating; but no one was generous to him. And when he 
came to himself he said: 

" 'How many of my father's wage-workers have bread more than enough, 
and here I am dying for want of food! I shall arise and go to my father, and I 
shall say unto him. Father, I have sinned against my inner consciousness and 
in your esteem; I am unworthy now to be called your son; give me employ as 
one of your menials.' 

"And he arose and went to his father. Now, while he was yet far away, his 
father saw him, and his heart was thrilled, and running to him he fell on his 
neck and kissed him again and again. But the son said to him : 

" 'Father, against my inner consciousness and in your esteem have I 
sinned. I am now unworthy to be called your son.' 

"But the father said to his servants: 

" 'Bring out quickly the robe of first rank and invest him with it; on his hand 
place the seal-ring of authority, and lace sandals on his feet. Fetch the fatted 

calf and slay it as a thank-offering; and let us celebrate with joyous feast, for 
this son of mine was dead and has come to life, was lost and is found.' 

"And they started in on their festivity. Now, the older son was in the field, 
and as he drew near, on coming back to the house, he heard festal music 
and dancing. Calling to him one of the servants, he inquired what was the 
occasion of these festivities. He answered him: 

" 'Your brother has returned, and your father has sacrificed the fatted calf, 
because he has regained him hale and hearty.' 

"Then the older son gave way to anger, and sullenly refused to go in. His 
father came out and tried to persuade him. But he answered his father: 

" 'Behold, I have worked like a slave for you for many a year, and never a 
command of yours have I transgressed; yet you have never given me even a 
kid that I might feast joyously with my companions; but when this son of yours 
came back, after he had consumed your living with strumpets, you have killed 
in honor of him the fatted calf.' 

"But his father said to him: 

" 'My child, you are with me always, and everything- of mine is yours; so 't 
was natural and becoming to celebrate with feasting and rejoicing because 
your brother was dead and is restored to life, was lost and is found.' 


The allegory pictures the descent of the soul into the sphere of generation, 
where it dissipates its divine life-essence, until, at the lowest point of the 
cycle, it realizes the emptiness and misery of material existence; and then its 
reascent to the divine sphere when it has regained self-consciousness. When 

incarnated, the soul is spol^en of as being dead; its return to tine iiouse of tine 
Fatiier is its resurrection to life eternal. 

lesous Banters the Conventionalists— the Immature 

[Matt. xi. 16-19. Lk. vii. 31, 35; v. 33, 34] 

"But to what shall I liken the men of this generative sphere? They are like 
children sitting in the market-place, who call to their playmates: 
" 'For you the flute we merrily played. 
But you did n't dance with twinkling feet; And when a 
mournful dirge we made. Your breast you did n't wildly beat.' 

"For loannes came neither eating flesh nor drinking wine; and they say, 'He 
's possessed by a spirit.' The Son of the Celestial Man comes eating and 
drinking; and they say, 'Behold, he's a glutton and a wine-drunkard, a boon 
companion of knaves and vagabonds.' And by all her disciples 'Learning' is 
held to be accurate!" 

They retorted: 
"The disciples of loannes fast often; so also do the followers of the orthodox 
priests. But yours keep eating and drinking." Said lesous to them : 

"Can you make the friends of the bridegroom fast while the bridegroom is 
with them in the festal hall?" 


Having superbly likened the awakened soul to a repentant prodigal son, 
lesous humorously casts about for a similitude of the souls who are lost in the 
dream-like illusions of the lower life, and he finds it in the children, who, 
having no serious occupation, divert themselves by mimicking the joyful and 
the sorrowful proceedings of grown-up people. The juvenile jingle which he 
quotes alludes to childish pastimes imitative of festal dancing and funeral 
ceremonies. To the conventionalist, even if he is a man of learning, the 
psychic appears to be a person of unbalanced mind or a victim of 
superstition, the man spiritually exalted is a mentally intoxicated visionary, 
and the unselfish humanitarian is an eccentric who disgraces himself by 
associating with the lowly and the disreputable. 

loannes is spoken of as an ascetic, one engaged in subduing the desires of 
the physical nature; while lesous, who has passed through the preliminary 
purificatory discipline, quaffs deeply the wine of the spiritual life. Bakchos was 
sometimes described as the jovial God of wine, and sometimes his character 
was given as of the most exalted purity: owing to these inconsistent accounts 
of him, Dio-doros, Cicero and others supposed that several personages had 
been confounded together under the name of Bakchos. Indeed, the Semitic 
Dionysos, the God of Seership and Divine Inspiration, and fabled founder of 
the Mysteries, appears to have been confounded with the indigenous Hellenic 
Bakchos, who, as God of the Vine, represented the productive and generative 
principle in nature. 

lesous terms his five disciples, or companions, according to the perverted 

text, "the sons of the bridechamber," the latter word probably being used, as 
in Matthew xx\\. 10, for the hall in which the wedding feast took place; the 
same word, nymphon, was also a pagan term for a temple of Bakchos. The 
mystic marriage was celebrated in the Mysteries, and its meaning is 
beautifully elucidated in the Apocalypse. Here lesous represents himself as 
the bridegroom and his disciples as his groomsmen; the word "sons," for 
attendants, in the falsified text, is used in an attempt to imitate Hebraic 

The Twin Allegories of the Patched Garment and the Old Wineskins 
—New Truths Too Vital for Old Organizations 

[Lk. V. 36. Mk. ii. 21. Matt. ix. 17. Lk. v. 39] 

And he related to tliem two other allegories: 

"No aian sews a patch of uncarded cloth on an old cloak, for the stiff new 
patch tears off from the worn old cloth, and a worse rent is made; nor does 
the cloth so added harmonize with the old. Neither do men put new wine into 
old wineskins, for if that is done the skins burst, the wine is spilled and the 
skins are ruined; but they put new wine into new-made wineskins, and both 
are preserved. And no man cares for new wine directly he has drunk the old; 
for he says. The old is better.' " 

An old religious organization, with its deteriorated faith, can not be made the 

proper vehicle of new truths, nor can its worn-out creed be harmoniously 
patched by the addition of new material representing bolder beliefs. Truth 
itself is changeless; it is only its varying forms of expression that may be 
termed new or old: the great philosophers and religious teachers are not 
originators, but transmitters; they only hand down the traditionary lore, 
adapting the form of statement to suit the requirements of each age. 

However, much that is brought forward as "new" by exoteric philosophers 
and religious sectarians is merely speculative and often untrue, and so does 
not appeal to the student who has gained insight into the ancient esoteric 

The Enfeebled Woman Healed, and the Moribund Maiden 
Awakened— The Exoteric and the Esoteric Systems 


[Matt. ix. 18. Mk. v. 23. Lk. viii. 42. Mk. v. 24-27. Lk. viii. 44. Mk. v. 28. 
Lk. viii. 44. Mk. v. 29-40. Lk. viii. 53-55] 

While he was speaking these allegories to them, came the king-archon, 
ruler over all exoteric worship, and bowing low before him urgently entreated 
him, saying: 

"My little daughter is at the point of death: long has she lain in deathlike 
trance, and none can awaken her, nor can any nourishment pass her lips. I 
implore you to come and lay your hands on her, that she may be restored to 
life and health." 

Now, this little daughter, thus entranced and wasting away for want of food, 
was twelve years of age. lesous went with him; and a great crowd went along 
after lesous, and jostled him. And a certain woman, who for twelve years had 
been drained of her vitality by an issue of blood, and had undergone many 
treatments by many physicians, until she had spent all her means, yet was in 
no way benefited, but rather grew worse, having heard the reports about 
lesous, came in the crowd behind him and touched the hem of his mantle. 
For to herself she said: 

"If only his outer garment I touch, I shall be healed." 

And immediately her issue of blood ceased, and she felt in her body that 
she was healed of her infirmity, lesous, perceiving subjectively that his exodic 
force had gone forth, instantly turned to the crowd behind him and said: 

"Who touched my outer garment?" 

Said to him his disciples : 

"You see the crowd jostling you, and you ask, 'Who touched me?' " 

His gaze swept around to detect her who had caused this. But the woman, 
awed and trembling from the realization of her instantaneous cure, came and 
prostrated herself before him, and told him the whole truth. He said to her: 

"Daughter, your faith has saved you; go in peace." 

Even as he spoke, messengers arrived from the king-archon's house, 

"Your daughter is dead. Why put the Healer to further trouble ?" 

But lesous said to the king-archon : "Fear not; only retain 

your faith in me." 

And he permitted no one to accompany him save loudas, lakobos and 

loannes. They reached the house of the king-archon; and the scene it 
presented was one of uproar, the members of the household weeping and 
uttering piercing cries. Having entered, he said to them: 

"Why are you weeping and creating an uproar? Death has not claimed the 
child; she is but clasped in the arms of slumber." 

But they, firmly convinced that she was dead, scoffed at him with mirthless 
laughter. But lesous, grasping her hand, with ringing voice addressed her: 

"Awake, little maid!" 

And her soul returned, and immediately she arose; and he directed that 
something should be given her to eat. 


In this rather elaborate allegory the little maid represents the esoteric 
doctrine, and the woman the exoteric or popular religion. The tendency of a 
formulated system of belief is to lose its vitality; and the efforts of exoteric 
religious reformers and speculative theologians to reinvigorate it, so far from 
renewing its strength, only serve to weaken it the more. Its moral force can be 
renewed only when it touches the outer robe of the higher consciousness. 
The esoteric knowledge also tends to die out in the world for lack of learners 
who are spiritually awake and capable of receiving it. The woman is said to 
have been suffering for twelve years, and the age of the little maid is given as 
twelve years; thus in each case the number of the psychic and spiritual forces 
is stated. The scoffing mourners, who are quite sure that the girl is dead, may 
be taken to be the agnostics and materialists, who regard religion as a 


By analogy, the woman and the little maiden may be taken to personify two 
stages in the intellectual life of the neophyte. For usually, in the quest for 
truth, the seeker begins by studying the various religious cults, only to find his 
faith diminishing rather than increasing because of his investigations; while at 
the same time his intuitive faculty is too dormant for him to apprehend 
spiritual realities: so his soul slumbers until it is called back by the awakening 
touch of the Self. 

It was the popular belief that the hem of a magician's cloak was especially 
charged with healing virtue, his prana, which is called in the text "his outgoing 
force" (he eks autou dunamis). But when he goes to awaken the little maid, 
lesous takes with him the three companions who correspond to the triple fire 
of the kundalini: loannes and lakobos, "the two Sons of Thunder," 
representing Ida and pinga/a, and loudas the central current, sushumna. In 
the falsified text Petros, the mythical patron saint of the church, has been 
substituted for the discredited loudas. Although the malady of the little maid is 
not named or described in the text, the statement of lesous that "she is not 
dead, but is sleeping," and his command that she should be given food, may 
be taken as a sufficient diagnosis. 

The "archon of the synagogue," in the falsified text, is very probably a 
pseudo-Jewish substitute for the Athenian king-archon, who was second of 
the nine chief magistrates and had charge of all public worship. 

7. The Voyage to the Place of the Abyss— the Psychic World 

lesous Stills the Tempest —Brings the Psychic Forces to 


[Lk. viii. 22, 23. Mk. iv. 37-39] 

Now, it befell that on one of those days he went, at even-tide, on board the 
ship, his disciples accompanying him; and to them he said : 

"Let us pass over to the other side." 

They put out to sea. As they sailed, he fell asleep. A violent storm swept 
down upon the sea, and the waves broke over the ship, so that it was on the 
verge of foundering. But lesous slept on, recumbent in the stern of the ship, 
his head resting on the cushion. His disciples awoke him, and said to him: 

"Save us. Captain : we are perishing!" 

He awoke, and reproved the wind, and to the sea he said: 

"Be quiet, and put a bridle on thy wrath." 

Then raging storm gave way to calm serene. 


Having completed the twelve initial labors, by arousing the twelve forces 
symbolized by the twelve zodiacal signs, the neophyte has now become 
capable of conscious action in the psychic realm. 

Poseidon in His Ciiariot 

" Be quiet, Ihou, of Cods most boisterous t 
The Storm-wind in his prison-civc con Fine, 
And draw tbe i^las on those wild siecds of ibint." 

^^f r flajciiiau 

"Be quiet, thou, of Gods most boisterous! 
The Storm- wind in his prison-cave confine. 
And draw the reins on those wild steeds of thine." 

the world of unequilibrated forces, which is often termed, in mystical literature, 
"the sea," or deep of chaos. The "ship" in which he journeys is the subtile 
body, which is normally the vehicle of the soul when the physical body is 
asleep. Among the constellations it is represented by Argo Navis. The Argo, 
according to Greek mythology, was the first ship ever built, lason, so runs the 
myth, when he became of age demanded his kingly crown, but before it was 
given him he was sent in quest of the golden fleece of the Ram. The Argo 
was built to contain fifty men (the round number for forty-nine), and in it lason 
embarked with his twelve companions, among whom were Orpheus and the 
twins Kastor and Polydeukes, the egg-born sons of the Thunderer. When a 
violent storm threatened to sink the ship, Orpheus played on his harp and 
stilled the storm, and stars then glittered upon the heads of the twins. 

lesous Expels the Unclean Spirits from the Tomb-dweller— 

Banishes the Elemental Self 

[Mk. V. 1 , 2. Lk. viii. 27. Mk. v. 3-5. Lk. viii. 28, 30. Matt. viii. 29. Mk. v. 7. 

Lk.viii. 31-37. Mk. v. 17] 

To the other side of the sea they came, to a place where there is a great 
chasm. And when he had gone ashore from the ship, there met him a certain 
man, a native of that country, who was possessed by spirits and for a long 
time had gone unkempt and unclad, and had abandoned the homes of the 
living to dwell among the tombs of the dead. And now no one could place him 
under restraint, even with a chain; for often he had been fettered and 
chained, but the chains had been snapped by him, and the fetters shattered. 

No one was able to tame him. And always, night and day, he prowled among 
the tombs and in the hills, screaming and gashing himself with stones. When 
he caught sight of lesous, he ran to him, screaming hoarsely, and fell at his 
feet, lesous asked him: 
"What is your name?" 

But the spirits, answering through the man, said : 
"What matters that to you? There is a throng of us, and our 
names are many. Have you come here to torment us before the 

For indeed many spirits had got into the man; and they abjectly implored 
lesous not to send them into the bottomless chasm. Now, there was a herd of 
many swine hard by, grazing on the hill; and the spirits entreated him to grant 
them permission to enter into them. He granted it; and the spirits came out of 
the man and went into the swine. But the swine, rather than be possessed by 
these foul shades, rushed clown over the precipitous shore-land into the sea 
and drowned themselves. When the swineherds saw what had taken place, 
they fled, and spread the report throughout city and country. The inhabitants 
went out to see what had happened; and when they found the man from 
whom the spirits had been expelled sitting clothed and restored to sanity at 
the feet of lesous, they regarded lesous with superstitious fear. Then the 
entire populace, who were worshippers of spirits, were angered at the loss of 
both the swine and the spirits, and they urged lesous to depart from their 
borders. So he went aboard the ship, and left that land. 


There is a principle in man's nature wiiicii is even more gross tiian tine 
piiysical body, tiiougii less material; and this is the elemental self, that part of 
him which after death becomes the "ghost," or "unclean spirit," and which 
during life may be regarded as his evil genius. In it are centred the animalistic 
tendencies and impure desires; and as a psychic entity, during the life of the 
physical body, as well as after the death of the latter, it is, on its own plane, 
the associate of evil spirits, a haunter of graveyards. It is a principle that may 
be purified and subjugated, becoming then an element of strength; but if it 
becomes irredeemably evil it is doomed to the "abyss," to annihilation. 
The reference in the text to the Abyss, or bottomless chasm, in connection 
with the herd of swine, and the curious statement that the pigs "were choked 
in the sea"— for the verb used was rarely employed to signify drowning— are 
reminiscent of the "mystic pigs" which, in the Thesmophorian Mysteries, were 
thrown into underground caves or vaults in commemoration of the lost swine 
of Eubouleus. When Plouton seized Persephone to carry her awayto the 
underworld, so runs the myth, a swineherd named Eubouleus was herding 
swine at that very place, and the swine were engulfed in the chasm down 
which the netherworld God vanished with his fair captive. The story told in the 
Gospels has suffered the loss of its point, no reason being given for the 
suicide of the pigs, and no plausible reason being suggested for the entreaty 
of the people that lesous should depart from their borders. But, obviously, the 
spirits, who desired to possess the bodies of the pigs, would not have 
instigated the swine to drown themselves; the swine, unlike the possessed 
man, refused to harbor the unclean spirits. It is a satire on spiritualism. The 

PlcurtJn and Ptrstphunl? 

vaults used in the Thesmophoria, into wiiicii 
pigs were tiirown to stifle (though usually only 
clay images of pigs were employed), were called 
megara (also magara) ; and possibly this 
combination of letters may have had some 
influence on the mind of the forger who invented 
the word Gadarenos. The text speaks of "the 
country of the Gadarenes" (with playful 
variations, as "Gerasenes" and "Gergasenes"); 
but no country named Gadara existed, and 
although there was a city of that name, the 
metropolis of Peraea, it was some miles inland. 

Fig.: Plouton and Persephone 

The words "before the season," as also "until the season" in the 
passage about the temptation, are significant. The zodiacal regions, 
corresponding to the seasons of the year, had each its Regent. Plouton ruled 
the Scorpio-quarter. 



I. lesous Appoints Forty-eight Disciples— the 
Forty-eight Constellations 

The Twelve Companions Are Chosen and Assigned to Their Thrones— 
The Zodiacal Constellations and Their Signs 

[Matt. V. I. MW. iii. 13, 14, 16-19. Matt. xix. 27-29. LW. xviii. 29. Matt. v. 14. 
Ll^. xi. 33. Matt. v. 15. Ll^. xi. 34. Ml^. iv. 24. Ll^. viii. 17, 18] 

lesous ascended the sacred mountain; and when he was seated there, his 
disciples came to him. And he appointed twelve to be his companions: his 
five brothers— loannes and lakobos, who are as the forked lightnings of the 
shining cloud; Andreas and Simon, who are as its reverberating thunders; 
and loudas, who is as the thunderbolt that strikes— and his seven sisters, 
whom he likened to the seven rainbow hues. Then Simon spoke up, and said 
to him: 

"Behold, we have renounced all, and have followed you. What, then, are we 
to obtain?" 

Said lesous to them: 

"When, after the new birth, the Son of the Heavenly Man shall be seated on 
his effulgent throne, you who have followed me shall also sit upon your twelve 
thrones and rule over the twelve celestial houses. Every one who has 

renounced his earthly house and all material possessions in his quest for the 
realm of the starry spaces shall receive in that realm celestial a house and 
possessions vastly larger, and shall have share in the life supernal. In man is 
the light of the universe. But no one, when he has lighted a lamp, secretes it 
in the cellar or under a bushel; but he puts it on the lampstand, and it shines 
for all who are in the house. The lamp of the body is the 'single eye'; therefore 
when that eye is open the whole body is bathed in light, but when it is 
atrophied the body is shrouded in darkness. If, then, your inner luminary is 
extinguished, how dense is the darkness! But nothing is latent that shall not 
become manifested, nor is anything obscure that shall not be investigated 
and come to be obvious. Take heed, therefore, how you hear: by the rule 
which you use in measuring will truth be measured to you again, and to you 
who understand greater wisdom will be added; for to him who has shall truth 
be given, and from him who has not shall be taken away even that which he 
imagines he has." 

The Mount Olympos of mythology, with its cloud-land gate, symbolized 
terrestrially the zodiac in the heavens, its encircling peaks corresponding to 
the zodiacal signs; so the six Gods and six Goddesses who sat upon the 
twelve peaks of Olympos are the Guardians of the twelve zodiacal signs, and 
according to the ancient Hellenic arrangement they are allotted to the signs in 
pairs of opposites, as follows: 

Gemini (Didymoi) . . Apollon 
Taurus (Tauros) . . . Aplirodite 

Aries (Krios) Attiena 

Pisces (Iclitliyes) . . . Poseidon 
Aquarius (Hydrociioos) . Hera 
Capricornus(Aigol<eros) Hestia 

Sagittarius (Toxotes) . Artemis 
Scorpio (Sl^orpios).. ..Ares 

Libra (Ctielai) Hepiiaistos Virgo 

(Partlienos)...Demeter Leo 

(Leon) Zeus 

Cancer (Karl<inos)....i-iermes 

obstiuire th;it 
;il and i:Dnie 
;d, th*?i"ttyr(.^, 
Ul uJiLch you 
"utli be irit^ns- 
1 to ym\ \vlio 

s Cii uiyllioL- 

20iliac ill llie 

.'al iigns ; so 
s: Goddesses 
h"e i-iii'iks of 
diajis of the 
[u[ accortiiiig' 

iigiis ill iiaSrs 

But in the lesous-mythos the Guardians 
of the five signs Gemini, Taurus, Aries, 
Pisces and Aquarius are males, and the 
Guardians of the remaining seven signs 
are females. To meet this condition 

Athena must exchange places with her 
polar opposite, Hephaistos, and so also of 
Aphrodite and Hera, while Hermes, the 
androgynous Deity, must wear a female 
aspect. Thus arranged, Andreas 
corresponds to Zeus, Simon to Poseidon, 
loannes to Ares, lakobos to Apollon, and 
loudas to Hephaistos. loudas, presiding 
Fig.: Athena over the sign in which the Sun on its ecliptic path crosses 

the equator at the vernal equinox, is necessarily the agent of the crucifixion. 


even as Hephaistos, artificer to tine Gods and forger of tiiunderbolts, riveted 
Prometiieus to tine rock. In tine task of crucifying tine Seer Prometiieus, 
Hepiiaistos was assisted by Kratos ("Strengtii") and Bia ("Force"), tine tiiree 
personifying tine triple divine fire. 

The Synoptics name all the twelve companions as men (the primitive 
"Christians" being fanatically prejudiced against women); but none of the 
seven substitutes for the sisters are mentioned by name anywhere else in the 
text. As described in the reconstructed passage above, the five brothers 
(pranas) are referred to the kundalini {y\\3\ electricity), and the seven sisters 
(tattvas) to the colors of the solar spectrum. 

Simon, in his character as the discursive reason, is satirized: he has 
renounced everything— in expectation of a reward for so doing! Yet there is 
more than satire in this: it expresses a profound truth. Looking for a reward is 
but a form of covetousness, even though the reward desired is a spiritual one. 
The perfect renunciation of all that pertains to the lower life, of all that is 
ignoble, that constricts and dwarfs character, must make for entire 
unselfishness: the larger life is not to be attained by him who strives for it with 
selfish or covetous motives. Yet even when the neophyte imagines that he 
has killed out this tendency to look for a reward for right-conduct, it springs to 
life in subtler form, and on closer introspection he finds that he has 
unconsciously been entertaining the hope of a spiritual recompense. 

The earthly house is, of course, the physical body, and the celestial one the 
"solar body," which is undying; but, as allotted to the twelve companions of 
the Sun-God, the twelve celestial houses are the twelve divisions of the starry 
heavens which in conventional astrology are formed by drawing great circles 

through the north and south poles of the horizon, in the same way that 
meridians pass through the terrestrial poles. 

The saying in Matthew v. 14, "Ye are the light of the world", applied to the 
disciples, is misleading: the true light is lesous, the Nous, though the disciples 
are, as it were, rays diverging from that light. The mystic "eye" of the seer, as 
the organ of spiritual perception, is the manifesting centre of the light. 
Whether a man is broad or narrow minded depends upon himself; he sets his 
own limitations in the search for truth. He who has intuitive wisdom continues 
to receive it in larger measure; but he who has it not must forsake false 
learning, must part with the illusory knowledge which he mistakes for wisdom, 
before he can receive the elementary teachings of the sacred science. 

The Thirty-six Hermaic Couples Are Ciiosen and Sent 
Forth —the Paranatellons 

[Lk. X. 1 ; vi. 1 3: X. 1 . 2. Mk. vi. 8, 9. Lk. x. 4-11 . Matt. x. 1 6. Lk. ix. 6] 

The Master next appointed seventy-two other disciples, whom he named 
"Messengers of Love"; and he sent them two by two before his face to every 
city and place where he himself was about to come. To them he said : 

"Heavy is the crop to be harvested, but the reapers are few. Therefore 

implore the Goddess of Tillage to send reapers to the harvest. For your 

journey take nothing save a wand and a purse; go shod with sandals, wear 

only one tunic, and delay not to talk with loafers on the way. In whatever 

house you shall first enter say, 'Peace to this house!' If a lover of peace be 

there, on that house your peace will rest; but if not, it will return to you. Abide 


■jiii; [tjvS'i'o[{]::j ^■l.:\v yj^stamj-int 

wti ivi]iL' uil .'i^'JiiitSL i'!ii] : Ijiit kiJOH' lliii, llinl. iJiu Kiii^ (if tin; slurry 
S]jiico!? lins flr;u\ii iicjir,' Co, now, l.K'Jirin^'- iny mi;is;sjy;'c. rji!liold, 
r ;jin Htndids^' you E^ji'lh ns hIil'C]) in l)it iiiMst af vvolve^: llicrt:forc 
[jt vL' ;ia ;.'r;i ft3' ;l.s llii: Hi.'r|it!iitH uf J ft;rm<V rinrl ;is iin^tiKniicfl ;it 

(111? flcj\cs of 
Allf] ihc 
|);i]i"e<l uni- 
Of J (eiHlCS 
ajid A|)liro- 

tlic ciiics, hcar- 

rip: mid everyivlicrt: 

lilt li;irveil, ;Liifl streiij^lhciitd 
the weak atid htaltt! the sick, 


In tlie liisforiciiwl lexl tiie t\vel\'e 
CO 1 11] 3^11 ions iitKl (he S(;veuiy-t\vn messen- 
gers liave Ijecn iineiuiotially confuse*!, 
lite uveli'c Rft wronjjiy (.';i,l]ed "^ [WE ties." 
An (\j-'Ostc'hs ts sitii|3h' a mcsscng'cr, "otie 
\ilnO is SCEil forth," Xow. tfie t^v(;l\■e di-;- 
ciples, as reji^ciilfi oi ihc zodiacal sig'ns, may 
lie said to sircompaiiy the SLtii-Goci, wliile 

lilt ^C\ t:iity-tu"U diS('i|jk'S, SS r4;^r(;j]tf; q1 the 

parauaLefloiis, arc very properly called mei- 
teti^eris. ai tlicy go out into the extra -zodi- 
acal siiatc:>- li-atii flecan;itt;, or Lliird p:ii'( oi a zodiacal sign. co:iiain- 
i[ig tcti des^rees, lia.s n tnn-espoiidiiii^ constellation re d ii pi i eating' tlic 
sij^n : (iius ihcre arc thirt^'-5i>" of <hc=ic parAiiateJlotis, eaeli of them 
related to ten degrees of Iht zodiac. In the allegory thci^e tiiiriy- 
si:^ con St ell tit ions .symboli;;e the dift'erenti-ticd noetic powers, and 

^^ in that same house, 

and pay your host from 

your well-filled purse: 

go not from house to 

house as do religious 

mendicants. And in 

whatever city you may 

enter, and its 

inhabitants honor you, 

accept their hospitality, 

and with your magic 

wand heal the sick in 

that city, and say to the 

citizens. The King of 

the starry spaces has 

drawn near to you.' 


Fig.: Hermes 

But in whatever city you may enter, and its citizens do not extend you 
hospitality, go out into its streets and say, 'Even the dust from your city which 
has adhered to our feetwe wipe off against you; but know this, that the King of 
the starry spaces has drawn near.' Go, now, bearing my message. Behold, 

I am sending you forth as sheep in the midst of wolves: therefore be ye as 
crafty as the serpents of Hermes and as unvenomed as the doves of 
Aphrodite." And the paired impersonators of Hermes and Aphrodite departed, 
and passed through the cities, bearing the message of his coming; and 
everywhere they sought reapers for the harvest, and strengthened the weak 
and healed the sick. 


In the historicized text the twelve companions and the seventy-two 
messengers have been intentionally confused. The twelve are wrongly called 
"apostles." An aposto/os is simply a messenger, "one who is sent forth." Now, 
the twelve disciples, as regents of the zodiacal signs, may be said to 
accompany the Sun-God, while the seventy-two disciples, as regents of the 
paranatellons, are very properly called messengers, as they go out into the 
extra-zodiacal spaces. Each decanate, or third part of a zodiacal sign, 
containing ten degrees, has a corresponding constellation reduplicating the 
sign; thus there are thirty-six of these paranatellons, each of them related to 
ten degrees of the zodiac. In the allegory these thirty-six constellations 
symbolize the differentiated noetic powers, and as the latter have both 
positive and negative aspects, the personified forces are enumerated as 
seventy-two disciples who are sent out as male-female pairs. Each of these 
couples consists of a Hermes and an Aphrodite, being thus a potency of 
conjoined Thought and Love. Hermes, the interpreter and messenger of the 

Gods, bore a serpent-twined wand and a purse, and was clad in a ligiit tunic 
and siiod witii winged sandals. The serpent was sacred to him, and the dove 
was sacred to Aphrodite. In the falsified text the messengers are told, in 
Matthew ar\6 Mark, to take no money in their purses, and, in Luke, to carry no 
purse: they are to eat what is offered them, without paying for it, but are to 
heal the sick. The favorite maxim of parasitic priests is quoted, "The laborer is 
worthy of his hire"— or. as it is given in Matthew, "his food." But these 
messengers are sent out to employ reapers for the harvest-field, and are not 
religious mendicants; they carry a purse from which to pay their travelling 
expenses, and a wand (caduceus) with which to heal the sick. Mystically they 
are the loving thoughts of the Sun-God sent out into all the stellar spaces to 
herald the coming of the King: that is, the divine influences of the Xous 
pervade even the remotest recesses of the pure man's being, everywhere 
healing with the touch of love and inspiring to wisdom with the golden wand of 

2. lesous and the Twelve Take an Outing— The 
Midsummer Peace of the Soul 

The Loaves and Fishes Multiplied— The Planetary Influences 
Distributed among the Stellar Spaces 

[Mk. vi. 30-34. Lk. ix. 12. Matt. xiv. 16. Lk. ix. 13, 14. Mk. vi. 39, 40. 

Lk. ix. 15-17] 

But the twelve companions of lesous clubbed together for an outing, and he 

said to them : 

"Let us go off by ourselves to a lonely spot and recruit our strength a little." 

So they went away by themselves in the ship to a secluded spot. But the 
crowds saw them going, and hurried to the place afoot and thronged about 
lesous. His heart went out to the untaught rabble, who arc oppressed and 
downtrodden by the rich and powerful, even as sheep are scattered and torn 
by wolves, and he welcomed them and taught them many noble truths. And 
when the day was drawing to its close, the twelve disciples came to him and 
said : 

"Dismiss the crowd, that they may go to the surrounding villages and 
country, and buy themselves food; for we are here in a desert place." 

But he said to them : 

"They need not go; you should give them something to eat." They 

answered him : 
"Five loaves and two fishes are all that we have; and there are forty-nine 
hundred people here." Said he to the companions: 

"Arrange for them to recline on the greensward in forty-nine groups of a 
hundred each." 

They did so, and had them all recline on the tender greensward, in mess- 
parties, and in their bright-colored garments they looked like flower-beds in a 
garden. Then lesous took the five loaves and the two fishes, and letting his 
gaze circle the celestial vault, he invoked the blessing of the seven planetary 
Gods upon them, and broke them in fragments, which he gave to the twelve 
companions to set before the multitude. They ate, and all had their fill; and 
the left-over fragments which were gathered up filled twelve baskets. 


The five loaves symbolize the five male planets, and the two fishes the two 
female ones, Venus and the Moon, or Aphrodite and Selene. The planetary 
influences permeate all the celestial spaces occupied by the forty-nine 
constellations, besides filling their own especial domiciles, the twelve zodiacal 
signs. A particular planet governs each sign ; but every sign contains twelve 
minor signs, which again are allotted to the seven planets. 

In relating the planets to the signs the system begins with Cancer, at the 
summer solstice. Cancer and Leo, the two signs nearest to the solar position 
at midsummer, are assigned respectively to the Sun and the Moon; the two 
next highest signs are made the domicile of Mercury, the planet nearest to 
the Sun, and so on, Saturn, the last and farthest planet, being allotted to 
Capricornus and Aquarius, the two signs polar to Cancer and Leo. The 
"desert place" where lesous multiplies the loaves and fishes is therefore 
Cancer, which was anciently called "the dark constellation," as it contains no 
brilliant stars. It is the great northern "gate"; here loannes lustrated the 
candidates who personified the forces of the four somatic divisions, and here 
lesous started on his first circuit of the zodiac. The second circuit is also 
begun at this point: the multiplication of the loaves and fishes has the same 
meaning, though applied to a higher plane, as the lustral rite of loannes. The 
"desert" of the temptation of lesous, however, is not Cancer but Scorpio, 
which is likewise a "dark" sign, though containing the conspicuous red star 
Antares ("equal to Ares") : and as Antares is considered an "evil" star, it may 
well be associated with the "ancient Serpent" (Drakon) and the "Wild-beast" 
(Therion), the paranatellons of Scorpio. 

The Seventy-two Messengers Return Exulting— The 
Downfall of the Serpent 

[Lk. X. 17-20] 

The seventy-two impersonators of Hermes and Aphrodite returned with joy, 

"IVIaster, even the good genii are subject to us in your name!" Said he to 

them : 

"I beheld the Evil Genius, the archaic Snake, with all his hateful brood, 
falling from the sky and by the lightning lashed : thus hurled from heaven, he 
now prowls on earth. But you he can not harm; for I have given you power to 
conquer him and to destroy the scorpions of desire. Nevertheless, do not 
rejoice merely because the good genii, the Demigods, are subject to you; but 
rejoice because your mystic names are written in the starry spaces." 


The expulsion of the serpent by the seventy-two, in this second act of the 
drama, parallels the triumph over the serpent in the first act, when lesous was 
tempted in the desert. In the second conquest in the Apocalypse Michael 
(Hermes) likewise hurls the ancient serpent from the sky. The mystic Guide in 
the Apocalypse is Hermes. His "rod" (caduceus) signifies the triple serpent- 
fire. The vine-wrapped narthex of Dionysos, with its pine-cone (a symbol of 
the conarium, the "third eye"), has the same meaning. 

The "names" which "are written in the skies" are those of the thirty-six 
ancient extra-zodiacal constellations, twenty-one of them being in the 
northern hemisphere and fifteen in the southern. 

3. lesous Explains the Conditions of Discipleship— 
the Necessary Qualifications 

The Neophyte's True Home Is Not on Earth 
[Matt. viii. 19,20] 

Came a lone man of learning and said to him: "Teacher, 

wherever you go I shall follow you." Said lesous to him : 

"The foxes have holes, and the birds of the sky have nests; 

but no place to lay his head has the Son of the Heavenly Man." 


Fortunate is the man who has a well-disciplined mind, amply stored with 
wholesome ideas and useful knowledge. But it is nevertheless true that 
arbitrary systems of education, based on inadequate or erroneous 
conceptions of what constitutes knowledge, lead almost inevitably to the 
disproportionate development of the lower intellectual faculties, to the 
sacrifice of the loftier powers of intuition, independent analytic and synthetic 
thought, philosophic reason and creative imagination. If mere learning is 
mistaken for wisdom, the mind is made a storehouse of unrelated facts, 
incompatible theories and useless intellectual curios. Indeed, the exclusive 
cultivation of the brain-consciousness, when carried to the extreme, results in 
the extinction of all the nobler faculties of the soul and the utter loss of the 
power of spiritual cognition. The ranks of the few real aspirants for wisdom 
are recruited more from the uncultured but normally right-minded people than 

from the abnormally cultured conventional scholars. The "lone man of 
learning" who offers himself as a disciple stands out conspicuously among 
the many followers coming from the lowlier classes. The condition of 
discipleship laid down for him is that he must abandon all the comfortable 
homes of thought, that is, all crystallized creeds, formal systems of 
knowledge and fixed schools of philosophy; for the true disciple must become 
intellectually a world-wanderer, who calls no place his home until he reaches 
Wisdom's eternal habitation. 

The Neophyte Must Renounce All Earthly Ties 
and Entertain No Lingering Regrets 

[Matt. viii. 21 , 22. Lk. ix. 61 , 62; xiv. 26. Matt. x. 34. Lk. x. 51 . Matt. x. 
35-37. Lk. ix. 23, 24] 

Another would-be disciple also said to him: 

"Master, give me leave first to go and bury my father." 

But lesous said to him: 

"Follow me, and leave 'the dead' to bury their own dead." Said also another: 
"I shall follow you. Master; but give me leave first to bid farewell to the folks at 
my home." But lesous said to him : 

"No one who, having laid his hand on the plow, keeps looking at the things 
that are behind, is qualified for the realm of the starry spaces. If any one 
comes to me and yet cares less for me than he does for his father, mother, 
wife, children, brothers and sisters, yea, his own psychic self even, my 
disciple he can not be. Think not that I have come to sow peace on the earth; 

I have come to sow, not peace, but dissension. For I iiave come to sever tine 
mortal from tine immortal; and ties of family bind man to earth. Unworthy of 
me is he who loves father and mother more than me. Unworthy of me is he 
who loves son or daughter more than me. If any man would be my disciple, 
let him renounce his lower self, and day by day sustain his cross, and follow 
me. For whosoever longs to save his psychic life shall lose it in the gloom of 
Erebos; but whosoever shall lose his psychic self for my sake shall find it in 
the World of Light. 


Those who arc concerned wholly with the things of the material life, their 
consciousness not extending to the higher realm, are termed "the dead." He 
who would attain the immortal life must extinguish all desire for the mortal: he 
can not become deathless while he retains in himself the efficient cause of 
death and birth — the psychic longing for carnal existence. He must forsake 
the generative sphere if he would become a dweller in the divine world. But 
this does not mean that he is to desert humanity, or cease to love those who 
in the cycle of generation have been closely related to him ; on the contrary, 
his love must expand to utter unselfishness until he includes all sentient 
beings in his broad compassion. 

The word psuche, here rendered "psychic life," has no exact equivalent in 
English. Its range of meanings includes the entire psychic nature, namely, the 
psychic body with its organs of sensation and action, the vital forces, the 
animal instincts, and the lower mental faculties. Intermediate between the 
material nature and the spiritual, it participates in both the mortal and the 
immortal. In it is centred the evanescent personal self, or egoity, which is a 

reflection, so to say, of the true Ego, the Xous. If in its nobler aspect it is 
merged or "lost" in the noetic selfhood it is preserved; but if by the constricting 
quality of selfishness it becomes detached from the higher consciousness 
and isolated as a sort of spurious individuality it becomes wholly mortal and 
must eventually perish. 

The Neophyte Should First Determine Whether He Is Prepared 

to Make the Renunciation 

[Lk. xiv. 28-34. Matt. v. 13] 

"Therefore, first consider what is required of a disciple. For which of you, 
designing to build a castle, does not first sit down and make an estimate of its 
cost, to find out whether or not he has funds for completing it? Else, when he 
has laid a foundation and is unable to finish the structure, all beholders 
should ridicule him, saying. This man began to build, but was unable to finish.' 
Or what king, ere going to engage another king in war, does not sit down first 
and take counsel whether he, with ten thousand warriors, is able to meet the 
foe who is coming against him with twenty thousand? If not, he 'II quite surely 
be sending an embassy and suing for terms of peace, while the foe is yet in 
the distance. So, then, no one of you who does not bid farewell to all his 
possessions, material and intellectual, can be my disciple. Intellectuality, like 
spice, is an excellent thing; but if the spice has become insipid, with what 
shall it be flavored? It no longer serves any useful purpose, and is thrown 


These teachings are for those only who are ready to devote themselves 
wholly to the sacred science. Before the disciple can place his feet upon the 
path that leads to immortality he must cease to desire the things that belong 
to the lower life. Before making the renunciation of worldly things, he should 
be sure of his motives and of his ability to tread the path he wills to follow. 

The passage concerning the "salt" which, by some reaction unknown to 
chemistry, has "lost its savor," is here freely paraphrased : "salt" is evidently 
employed for wit or intellectual brilliancy. 

The Neophyte Should Fix His Thought on the Highest, and 
Not Rely on Rules for Psychic Development 

[Matt. vi. 24, 25. Lk. xii. 23. Matt. vi. 27. Lk. xii. 26. Matt. vi. 25-30, 33] 

"No man can serve two masters whose interests are opposed: for if he is 

faithful to the one he is unfaithful to the other. You can not serve Zeus and 
Plouton. Therefore I say to you. Do not keep your mind concentrated on the 
requirements of the psychic self, as to what food is best for its development, 

nor yet on the physical body, with what raiment you should clothe it. Is not 
purity of the psychic self more important than the food, and cleanliness of the 

body more important than the fashion in which it is clothed? Which of you 
can, by mental concentration, increase by a single foot his physical stature? 
If, then, you can not control the smallest of the life-centres, why concentrate 

your mind on the rest? And why let the 

subject of raiment occupy your mind? 

Consider the lilies of the field, how they 

grow: they toil not, neither do they spin; 

but I say to you. The great king himself, in 

all his glory, was not arrayed like one of 

these. But if the All-Father thus in beauty 

robes the wild flowers that to-day are 

fragrant and many-hued, and to-morrow 

are withered away, shall he not clothe you 

in fadeless robes of splendor when you 

enter into his eternal realm? Therefore, 

seek first the Father's realm, and all these 

glories shall be yours. 

Plouton Enthrotied 

Plouton enthroned 

The compilers of the Gospels, being ignorant of the esoteric meanings in 
the text, have systematically degraded them from higher to lower levels, from 
the psychic and spiritual to the merely material; and, unfortunately, their work 
has been carried still further by the orthodox translators. Thus this portion of 
the discourse of lesous 

has been made to treat of the needs of the physical body, food and raiment, 
whereas it really refers to the rules of asceticism laid down for neophytes who 
are in the psychic stages of training. Irrelevant matter has also been inserted. 

as Matthew \j\. 26: "Consider the birds of tine sky, tiiat tiiey do not reap, nor 
do tiiey gatiier into granaries; and your lieaveniy Fatlier feeds tliem." Tliis is 
stated far more beautifully in the Hitopadesa: "Be not anxious for subsistence: 
it is provided by the Creator. When the child is born the mother's breasts flow 
with milk. He who clothed the birds with their bright plumage will also clothe 

Finding no satisfactory substitute for Plouton in the Hebrew scriptures, the 
compilers evidently adopted Mamonas irom some other source. The simile of 
the lilies has also suffered from the pen of the forger, who, not content with 
introducing the mythical King Solomon, has so abridged the passage as to 
make it refer merely to the clothing of the physical body. Here Zeus is not the 
Olympian Deity but the Supreme Spirit; and Plouton is the "Subterranean 
Zeus," Zeus katachthonios, as he is called by Homer (Iliad, ix. 457), or 
"Stygian Jupiter," as Vergil calls him AEneid, iv. 638). The full antithesis 
would be peculiarly Greek: "You can not serve both the Heavenly and the 
Subterranean Zeus." Who or what "Mamonas" was is unknown. A man can 
not, while subject to his elemental self, that psychic principle in his nature that 
belongs to the realm of Plouton, the underworld God, be truly devoted to his 
inner God. Without ceaseless aspiration to reach his Heavenly Self, all lesser 
purifications are of no avail. The ascetic may abstain from eating flesh and 
drinking alcoholic stimulants, and wear the orange-yellow robe of the oriental 
devotee, but still be morally unworthy and psychically impure. 

The "smallest of the life-centres" referred to is the pituitary body, which, as 
modern physiologists have demonstrated, governs the growth of the physical 
body. It is by concentrating the mind upon this organ that the forces in the 

brain are liberated and tine "single eye" opened, giving the inner sight. 

The Neophyte Should Beware of False Guides, and 
Keep to the Small Old Path 

[Matt. vii. 15; xv. 14. Lk. vi. 40. Matt. vii. 13, 14. Lk. xi. 9, 10] 

"Beware of pseudo-seers, who come to you in guise of lambs, but who in 
their inner nature are rapacious wolves. And follow not the exoteric priests: 
blind leaders of the blind are they. And if a blind man leads a blind man, the 
two of them fall into the ditch. The disciple is not superior to his teacher; but 
every one when his character is moulded will be like his teacher. Pursue the 
straitened path that rises to the golden gate at heaven's height. For the way 
to Plouton's realm is broad and easy of descent, and through his great gate, 
which day and night stands open, 'the many' enter when they pass from earth 
; but the small old path that leads to life eternal goes steeply upwards, and 
they who reach its golden gate are few. Ask, and the gift of seership shall be 
yours; seek, and you shall find the small old path; knock, and to you the 
golden gate shall open. For every pure disciple who keeps asking receives 
the holy power, who keeps seeking finds the path, and who knocks has the 
gate opened to him. 


One of the greatest dangers the aspirant for occult knowledge must guard 
against is that of being misled by the charlatans who in every age pursue 
their nefarious propaganda and lead their dupes to moral ruin. The neophyte 

should use the utmost caution until he is able to discriminate between the true 
and the false. He should instantly reject the overtures of those who propose 
to teach the sacred science for pay, and stand aloof from all who delve into 
psychical matters or relax in the least the uncompromising morality of the 
ancient teachings. He should seek for interior illumination rather than for any 
light that may come from without. 

The two "gates" are, mythologically, the cloud-gate of Olympos and the 
great gate of Plouton. As Vergil poetically says, the great gate of the King of 
the Netherworld is open day and night, and through it pass the souls of the 
dead after journeying down the "easy descent to Avernus" (Hades), where 
they are purified by water, fire and air, after which they in due time 
reincarnate on earth, only the few irretrievably wicked souls being thrown into 
Tartaros. But according to the falsified text of the Gospels \\\e many, the great 
majority of mankind, who follow the broad road, go thereby to "destruction." 
The ancient teachings were based upon the actual knowledge of initiated 
seers; but the hideous doctrines woven into Christianity and other exoteric 
religions were fabricated by designing priests and morbidly dogmatic 
theologians, the self-appointed religious teachers, who are, as a class, not 
only spiritually blind guides, but are also the rancorous opponents of every 
truth that does not fit in with their fanciful systems of belief or that tends to 
weaken their power over the ignorant masses. 

The Neophyte Should Obey the Divine Will, and Not Seek 

for Psychic Powers 

[Matt. vii. 21-24. Lk. vi. 48. Matt. vii. 25-27] 

"Not every one who says to me, 'Master, Master,' shall enter into the realm 
of the starry spaces: he only shall enter who does the will of the heavenly 
Father. Many, seeking to enter, shall say to me, 'Master, Master, by thy name 
did we not attain to seership, by thy name cast out evil spirits, and by thy 
name do many wondrous works?' And then I shall declare to them, I know 
you not. Every one, therefore, who hears these doctrines from me, and 
carries them out in practice, shall be likened to a prudent man building a 
house, who excavated and deepened, and laid a foundation upon the rock; 

and when pouring rain, swelling floods and rushing winds assailed that 
house, it fell not, for't was founded on the rock. And every one who hears 
these doctrines from me, and puts them not in practice, shall be likened to a 
stupid man who built his house upon the sand; and when pouring rain, 
swelling floods and rushing winds beat upon that house, it fell, a total ruin." 


The many who are rejected and disowned by the spiritual Self are those 
who devote themselves to psychic development, and practise the so-called 
"occult arts." Psychic vision is not true seership; the psychic senses open out 
upon a world of illusions. The subtile elements of this intermediate nature are 
the shifting sands of the allegory, the spiritual principle being the solid rock of 

security. The man who exploits the psychic regions, instead of conforming to 
the will of his inner God, his heavenly Father, is travelling the broad road and 
not the narrow path. He acquires nothing that is of lasting value, and he 
hazards moral ruin. 

4. The Psychic Mind and the Intuitional 

The Expulsion of the Unclean Spirit— Safety from Evil Influences 

Lies in Union with the Nous 

[Lk. xi. 14. Matt. xii. 24. Lk. xi. 15, 17. Matt. xii. 25-28. Lk. xi. 21-26] 

lesous was casting out a spirit that caused its victim to be dumb; and when 
the spirit was expelled, the erstwhile dumb man talked; and the crowds 
wondered. But some of the orthodox priests said: 

"He is casting out spirits by the power of the Netherworld God, the King of 
the spirits." 

But he, understanding their mental processes, said to them: 

"Every realm divided against itself is devastated, and no house divided 
against itself can stand. If the Netherworld God is expelling his own subjects, 
he is divided against himself. How, then, can his realm endure? And if I by the 
power of Plouton cast out spirits, by whose power do your disciples, the 
exorcists, cast them out? 

Your puerile incantations and exorcisms are sufficient evidence that your 
power does not come from above. But if I by the supernal Air am casting out 

spirits, tiien tiiat iieavenly power lias taken you by surprise. Now, wiien tine 
stalwart warrior, armed liead-to-foot, is guarding iiis own mansion, iiis 
belongings are in peace, unless one more stalwart than he comes upon him 
and conquers him; and then the marauder binds him and takes away from 
him the panoply on which he relied, and having plundered his house 
distributes the spoils. He who is not with me is against me; and he who does 
not unite with me dissipates his forces. The unclean spirit, when driven away 
from his victim by a man having authority over the spirits, wanders about in 
rainless deserts, seeking respite from his torments ; and finding no respite, he 
says, 'I 'II return to my house, whence I was driven out.' And having returned, 
he finds it swept and decorated, and the door left ajar. Then he goes out and 
gets seven other spirits more malignant than himself, and they enter in and 
dwell there; and that man is then in far worse plight than he was at first." 


Although he frees the man from the evil shade that had taken possession of 
him, lesous explains, with picturesque imagery, that a man is safe against evil 
influences only when he allies his forces with those of the Nous, since even 
purity of motive and strength of will are not a sufficient protection. When freed 
from the possessing spirit by a man able to deal with the shades of the dead, 
the victim, though purified temporarily, may be even more vulnerable than 

The "Satan," or "Beelzeboul, archon of the spirits," of the falsified text, is but 
a shabby substitute for Plouton, the King of the Shades. In this passage, as 
frequently elsewhere, the word "power" (dynamis) has been stricken out, 
apparently, leaving the curious expression "in Beelzeboul," instead of "by the 

power that is in Beelzeboul." Sometimes tine word "name" (onoma) lias been 
substituted for dynamis, as in tine piirase "tine name of lesous," wiien lesous 
is employing tine power of tine supernal Air— the Pneuma. 

In LukeMs incident and the discussion and discourse following upon it are 
given intact; in Matthew it is split into two stories, both of which are 
incomplete and badly told, while the portion of the discourse which treats of 
the seven malignant spirits is inserted in a spurious passage concerning the 
sign of Jonah; and the compiler of Mark, with cheerful irrelevance, has 
omitted the story altogether, but has inserted a fragment of its moral in the 
discourse given after the calling of the twelve disciples, where it is ludicrously 
out of place and comes in apropos of nothing. 

The Sign of the Higher Mind Is Not Given to Those Who Are 

Sexually Impure 

[Matt. xii. 38, 39. Mk. viii. 11, 12] 

Said to him some of the learned and the orthodox: "Teacher, we wish to see 

your sign in the stellar regions." He answered them: 

"The men of this generative sphere, evil and sexually depraved, keep 
seeking for a sign, but my sign shall not be revealed to them; and no sign 
shall be given to you but the constellation Cetus." 


The constellation Cetus, the Greek Ketos, the Sea-monster, is the southern 
paranatellon of Pisces; it is the "Beast" of the Apocalypse, and symbolizes the 

lower mind. In the Septuagint Xhe marine monster (the "whale" of the English 
version) which swallows Jonah is called ketos, and it was this circumstance, 
no doubt, that led to the interpolation of the passage which draws a false 
analogy between Jonah, who spent three uncomfortable days and nights in 
the belly of the sea-monster, and lesous, who is said to have been three days 
and nights in "the heart of the earth." From the Sea-monster's belly to the 
Earth's heart is a far cry; and the story of Jonah's misadventure is irrelevant in 
this passage. 

The word genea signifies primarily "birth," and means not only a 
"generation" but also an "age," being applied in the latter signification to each 
of the four ages— of gold, silver, bronze and iron— and thus covering the 
whole cycle of generation. In older English the word "sign" was used for any 
constellation, but it is now generally limited to a constellation or a division of 
the zodiac. The men of formal learning are given the sign Cetus, to signify 
that their consciousness rises no higher than the rational principle; but the 
sign of the divine Mind is not given. Aside from the astronomical symbolism, 
each degree of spiritual development is designated by a geometrical figure, 
that of the neophyte's degree being a triangle. 

lesous Receives No Honor in His Own City— Spiritual Intuition Is 

Antagonized by the Brain-consciousness 

[Matt. xiii. 54. 55. Mk. vi. 3-5- Matt. xiii. 56-58] 

lesous returned to his native city, his companions going along with him. 
Entering the temple, he tried to teach the people of his native place; 

consequently they were astonished and said: 

"From what source has this fellow derived this learning and these magic 
powers? Is n't this the son of the carpenter loseph ? Is not his mother named 
Mariam? Are not these men with him his five brothers, lakobos, loannes, 
Simon, Andreas and loudas? And are not his seven sisters also here with 

And they took offence at him. But lesous retorted on them: 

"Save in his native city, and in his own house, a seer is not thus 

And because of their incredulity he could not confer the holy Power upon 


The Carpenter, the father of lesous, is the Demiurge, the World-builder; and 
the Mother is the Arche, the great sea of cosmic and divine substance. But 
this father should not be confused with the heavenly Father. 

In incarnated man the "native city" of the Nous is the brain ; but, owing to 
the atrophy of its higher force-centres, the brain is now the seat of the lower 
intellectual and psychical faculties, which are antagonistic to the spiritual 

5. The Coming of the Spiritual Consciousness— The Allegories 

of the Starry Realm 

lesous Likens the Realm's Beginning to the Germinating Seed and 
Productive Plant— the Allegory of the Sower 

[Matt. xiii. 1-3. Mk. iv. 30-32. Matt. xii. 32. Mk. iv. 26, 27. Matt. xiii. 3-8] 

On that day lesous went out of the temple and sat by the seaside. And a 
large crowd gathered about him; so he entered the ship and was seated, 
while the throng of people all stood on the beach. Then he told them many 
allegories of the divine realm, saying: 

"How shall we liken the realm of the starry spaces, and by what allegory 
shall we illustrate it? But nay; that realm itself is too great for any similitude. 
Yet small, very small, is its beginning: 't is like a tiny mustard-seed, which is 
among the smallest of all the seeds sown on the earth; yet when 't is sown, it 
shoots up and becomes the biggest of all the herbs, so that the feathered 
songsters come and perch on its sturdy little branches. Thus the seed, by its 
germination and productivity, affords a similitude of the dawning of the realm 
of the starry spaces: 't is as if a man should sow seed in the ground, and 
while he is awake by day and asleep by night the seed germinates and grows 
up, he knows not how. Behold, the sower went forth to sow, and as he 
sowed, some of the seeds fell by the roadside, and the birds came and ate 
them up; and others fell on the stony places, where they had scant earth, and 
sprouted soon from not being deep enough in the soil, and when the sun rose 
they wilted, and because they were shallow-rooted they withered away; and 

others fell among prickly weeds, and the weeds grew up and choked them; 
and others fell upon good soil and yielded fruit —one seed producing thirty, 
another sixty and another a hundredfold. 


Throned in the celestial Ship, and speaking to those who stand upon the 
shore of the mystic Sea of Knowledge, the Teacher illustrates, with seven 
superb similitudes, the faint, almost imperceptible beginning and later growth 
of that spiritual cognition which in its ultimate expansion extends throughout 
all worlds and passes beyond the limitations of space and time. 

The realm of the starry spaces is the limitless, sky-like expanse of man's 
subjective consciousness. Into the soil of his mental nature may come, like a 
tiny seed, an almost indiscernible intuition, germinating and growing, with no 
conscious effort of thought, and yielding rich returns of wisdom when it has 
fallen on mental soil that is fertile and deep. The Sower of such seeds is the 
Nous; the birds, the winged creatures of the lower atmosphere, are the 
mental faculties, which absorb and destroy the intuitions that touch upon the 
formulated system of thought, the travelled road; the stony places, scant of 
soil, are the more superficial religious beliefs and aspirations, in which the 
intuitions are nourished for a time but fade away with the rising of the ardent 
sun of the new life; and the weeds are the sensuous and emotional elements 
of the mind. Thus the mind in its three lower phases proves to be infertile or 
unproductive; but the fourth phase, that of philosophic reason, is the good soil 
in which the seeds of intuition become reproductive. 

The Allegory of the Worthless Weeds 
[Matt. xiii. 24-30] 

"The Hierophant of the realm of the starry spaces has been likened to a 
farmer who sowed good seed in his field; but while men slept, his enemy 
came and sowed darnel among the wheat, and went away. And when the 
blade had sprung up and headed out, then the darnel also appeared. Came 
the servants of the house-lord and said to him: 

" 'Master, did you not sow clean seed in your field? From what source, then, 
has it become foul with darnel ?' "He said to them : " 'A crafty enemy has 
done this!' 'The servants asked him: 

" 'Then do you desire that we should go and weed them out ?' "But he 


" 'No; lest in weeding out the darnel you should uproot the wheat with it. 

Together let them both grow until the harvest; and at the season of the 

harvest I shall say to the harvestmen. Pluck up first the darnel and bind it 

into bundles to burn it, but gather the wheat into my granary.' 


The enemy of spirituality is the psychic self, man's evil genius. It is often 
impossible for the neophyte to distinguish the pure noetic impulses and 
intuitions from the psychic impressions and notions that closely resemble 
them when they first germinate in the mind; but when both become distinctly 
formulated as ideas, those which are of psychic origin and are therefore 
spurious are easily recognized as such and can be repudiated without risk of 
rejecting the valid intuitions. The darnel ("tares"), or rye-grass, resembles 

wheat; it was supposed to induce intoxication. 

Tine Allegory of the Buried Treasure 
[Matt. xiii. 44] 

"Tine arcane doctrine of tine realm of the starry spaces is like a buried 
treasure in a field, which a man discovered and left buried; and, rejoicing over 
his find, he goes and sells all that he has, and buys that field. 


The buried treasure is the Gnosis, the sacred science of the Mysteries. He 
who becomes convinced of the existence of this system of esoteric 
knowledge, and desires to possess it, must indeed part with "all that he has" 
before he can own the field of consciousness in which the higher knowledge 
is hidden. 

The Allegory of the Precious Pearl 
[Matt. xiii. 45] 

"The seeker for the realm of the starry spaces is like a merchant who 
travelled far, searching for beautiful pearls; and having found one very 
precious pearl, he went and sold all his possessions and bought it. 


In this beautiful little allegory the travelling trader (emporos) represents the 
searcher for wisdom : the pearls he seeks are the pearls of truth, and the 

wondrous pearl that he finds is the one great Truth, that spiritual Self who is 
verily the perfect Way, the primal Truth, and the eternal Life. 

The Allegory of the Dragnet 

[Matt. xiii. 47, 48, 52] 

"The reminiscence of the realm of the starry spaces is like a dragnet which 
was cast into the sea and enmeshed fish of every kind, and which, when't 
was filled, the fishermen hauled up on the beach; and they sat down and 
sorted the edible ones into baskets, but the worthless ones they threw away. 
Therefore every man of learning who has become a disciple to the realm of 
the starry spaces is like a house-lord who from his rich accumulation 
produces treasures new and old. 


It is one of the cardinal tenets of the ancient philosophy that the immortal 
spirit of man possesses all knowledge; and that, therefore, as said by Plato 
(Phaidon, p. 76), "our knowledge is recollection." The faculty of recalling the 
knowledge stored up in the eternal memory of man is in the allegory likened 
to a dragnet. The reasoning faculties sort out, arrange and formulate the 
knowledge acquired. Here the neophyte with disciplined mind and wide range 
of information has a great advantage over those who are less cultured. 

The Allegory of the Ten Bridesmaids 
[Matt. XXV. 1-12] 

"The powers that await the coming of the realm of the starry spaces have 
been likened to ten bridesmaids who took their torches and went forth to meet 
the bridegroom. Five of these maidens were heedless, and five were 
thoughtful. For the foolish maidens, when they took their torches, neglected to 
provide oil with which to make their torches burn brightly; but the prudent 
maidens took cruets of oil with their torches. Now, the bridegroom delayed 
coming, and the maidens all became drowsy and fell asleep. But at midnight 
arose a cry: 

" 'Behold, the bridegroom! Go forth to meet him.' 

'Then all those maidens awoke, and the prudent ones oiled their torches 
and lighted them. And the foolish maidens said to the sober-minded: 

" 'Give us some of your oil; for our torches give no light.' "But the prudent 

maidens replied: 

" 'Oh, no! There was only enough for our torches. Better go to the dealers, 
and buy some for yourselves.' 

"But when the heedless ones had gone away to buy the oil, came the 
bridegroom, and with him to the wedding-feast went the maidens who were 
ready; and the door was shut. Afterwards came also the other maidens, 

" 'Master, Master, open the door to us.' 

"But he answered: 

" 'No; for I know you not.' 


The bridegroom is tine Nous and tine ten maidens are manifesting centres of 
tine five iiigiier and five lower intellectual faculties, which are represented by 
the torches. The word lampas properly signifies a torch, or flambeau; the 
rendering "lamp" is extremely doubtful. It was a common custom of the 
Greeks to have the bride and the bridegroom met by a band of torch-bearers. 
The allegory is obviously Hellenic. 

The Allegory of the Wedding-feast 
[Matt. Xxii. 2-13] 

"The Immortal King of the realm of the starry spaces has been likened to a 
mortal king who prepared a feast in celebration of his son's wedding, and sent 
his servants to summon the invited guests; and the guests would not come. 
Then he sent other servants, to whom he said: 

" To those who are invited convey this message: Behold, I have made 
preparations for the feast; my oxen and my fatlings are killed, and everything 
is ready: come to the wedding-feast.' 

"But they slighted the invitation, and went away, some departing to their 
estates in the country, and others going on voyages for traffic; and those who 
stayed laid hold of his servants, maltreated them, and killed them. Then was 
the king enraged; and he sent companies of soldiers, and put to death those 
murderers, and gave their city to the flames. Said he then to his servants: 

" The wedding-feast is ready; but unwortiiy were tiiey wiio were invited. Go, 
tiierefore, to tine places wiiere tiiree ways meet, and invite to tine feast 
everybody you may find; and provide eacii one of tiiem witii a wedding- 

"To tine places where three roads meet went those servants, and brought in 
all the wretched ones who had gathered at those places to eat the food 
offered up to Hekate; and with these poor folks as guests, the wedding was 
thronged. But when the king entered to behold them as they reclined at table, 
he observed there a man who was not wearing a wedding-garment, and to 
him he said: 

" 'Friend, how came you in here without a wedding-garment ?' 

"That graceless guest was too abashed to speak. Said then the king to the 

" 'Take him and cast him out of the banquet-hall, and let him go back and 
dine upon the unclean offerings made to Hekate.' " 


Mystically, that which is spiritual or subjective is considered masculine, and 
that which is material or objective, feminine; the marriage or conjoining of the 
two may therefore have various meanings. Here the Nous, the intuitive mind, 

is wedded to the formative mind, the matrix of defined or formulated ideas. 

The invited guests who refuse to attend the celebration of the wedding are 

the conventional, stereotyped notions and beliefs of exoteric philosophies and 

religions; these have the brain-consciousness as their city, and many of them 

are the murderers of intuitions which come as messengers from the spiritual 

Self. The outcasts gathered at the cross-roads, "the places where three ways 

£*, - ft 


Fig.: Hekate 

meet," are the philosophic tenets and 
esoteric reminiscences that are denied a 
respectable standing in formal cults of 
learning and so-called "orthodox" 
systems of belief. These guests, 
however, must each don a wedding- 
garment, that is, conform to truth and 
reason ; the guest who fails in this 
respect represents the element of vulgar 

superstition. For, while much that is 

regarded as superstition has a real basis 

in ancient traditions of the sacred 

science, some of it is the offspring of 

ignorance, and is erroneous and 


The awkward phrase in the mutilated text, "the roads passing out through 
the roads," which the revisers construe as "the partings of the highways," is 
evidently a substitute for triodos, "a meeting of three roads." At such triple 
crossings Hekate, as Goddess of Purifications, was worshipped, wherefore 
she was termed Trioditis. On the thirtieth of each month the food used in the 
house-purifying rites was deposited at the cross-roads, where the very poor, 
including followers of the cynical philosophy, gathered to eat "Hekate's 
dinner" {Hekates deipnon) ; and these "cross-roads loafers" would furnish the 
wedding-feast with guests appropriate to the allegory. But the word triodos 
was too reminiscent of a pagan Greek custom to be retained in a Jewish 

"history"; and the "historian" had to strike out everything relating to Hekate's 
dinner, which is contrasted with the king's feast, although by doing so he 
destroyed the artistic beauty of the allegory and deprived it of its point. 

The Three-road Goddess (called Hecate Trivia by the Romans) was 
depicted as triform, because she represented Artemis on earth, Selene in the 
heavens, and Hekate in the underworld. 

In the text of the Synoptics these seven parables (with about as many more 
which are clearly the unlovely and worthless work of forgers) are given 
specifically as similitudes of the divine realm: the set phrase is used, "the 
kingdom of the skies is like unto" a king, a buried treasure, a mustard-seed, 
etc., with singular incongruity. Yet not one of the similitudes applies to the 
realm itself; each relates to a particular phase of the larger intellectual life. 

lesous Cautions the Disciples against Revealing 
Esoteric Truths to the Unworthy 

[Matt. xiii. 34. Mk. iv. 1 0. Matt. xiii. 1 0, 11 . Mk. iv. 22, 11 . Matt. vii. 6] 

All these truths lesous taught in allegories when speaking to the multitude; 
and other than by allegory he taught them no sacred mystery. And when he 
was alone, came the companions and asked him: 

"Why do you veil the truth from them in allegories?" He answered 


"The Real is concealed only when it wears the form of Illusion; and the 
sacred teachings are enigmatically stated, so that none but the discerning 

may discover the hidden meaning. To you it has been granted to gain 
knowledge of the IVIysteries; but to the outsiders these teachings are imparted 
only in myths and allegories. Do not turn the temple-fane into a kennel for 
dogs; neither cast your pearls before swine, else they will trample them under 
their feet, and turn about and rend you." 


Each of the great religions of antiquity had for the profane, aside from its 
moral code, only mythological and allegorical teachings, combined with 
symbolic ritualism; while its system of sacred science and philosophy was 
reserved for an inner circle of initiates. Even the Christian church, although it 
never at any time possessed the sacred Gnosis, in its primitive days 
professed to have its "mysteries," and was organized in the form of a secret 
society, in puerile imitation of the pagan Mysteries. Every great philosopher 
communicated the more profound truths to a few chosen pupils only. Thus 
Plato (Theaitetos, p. 152) puts these words in the mouth of Socrates: "Now I 
verily and indeed suspect that Protagoras, who was an almighty wise man, 
spoke these things in a parable to the common herd, like you and me, but he 
told the truth, 'his truth,' in secret to his own disciples." And of Plato himself 
Prof. Erdmann truly says (History of Philosophy, p. 97) that only his exoteric 
teachings are given in his writings, and that he taught his esoteric philosophy 
to the disciples in the Academe. In what is probably the oldest literary 
composition extant the distinction is drawn between esoteric and exoteric 
teaching, as shown by the following accurate translation, by Dr. John Muir, of 
Rig Veda, 8. 164,45: 

"Speech consists of four defined grades. 

Tiiese are known by tiiose Brahmans wiio are wise. Tiiey do not 
reveal tine tiiree wiiicii are esoteric. IVIen speak tine fourtii grade of 

Here tine word Brahman means a Knower of Braiima, tine Deity, as tine 
iiereditary caste of Braiimans did not exist in tine Vedic age. 

A literal rendering of the phrase in Matthew vii. 6 would be, "Give not the 
sanctuary {to hagion) to the dogs"; idiomatically it is an injunction not to 
convert the sacred place into a kennel. It forcibly expresses the rule that the 
unpurified should not be admitted into the inner circle. The metaphor of the 
pearls and the swine similarly enjoins against declaring sacred truths to the 
morally unworthy. 

6. Purity and Brotherly Love are Essential Qualifications 
lesous Alludes to the Lost State of Childhood 
[Mk. X. 13, 14. Matt, xviii. 10. Mk. x. 16. Matt, xviii. 1, 3, 4] 

Parents were bringing him little children, that he might touch them; but the 
disciples kept reproving those who brought them. When he saw it, lesous was 
displeased, and said to the disciples: 

"Let the little children come to me, and hinder them not; for't is to those who 
have regained the child-state that the realm of the starry spaces belongs. See 
that you disdain not one of these infants; for I say to you. In the sphere divine 
their Gods ever behold the face of the All-Father." 

And he folded them in his arms and went on praising them. Said to him the 

"Then who in the realm of the starry spaces is an adult?" 

Said he to them: 

"Verily I say to you, He who does not turn back and regain the child-state 
shall not at all enter the realm divine. Therefore whosoever stoops to become 
an 'infant,' 't is he that is an 'adult' in the realm of the starry spaces." 


The incarnating Self comes into contact with the various planes of existence 
by means of the corresponding functional organs and vital centres of the 
body; hence, until a child has reached the age of puberty, its soul, or higher 
subjective consciousness, is not in touch with the gross planes of the 
generative sphere. The souls of little children, as said by Plato, are still in the 
overworld. "The living soul," says the Svetasvatara Upanishad, "is not 
woman, nor man, nor neuter; whatever body it takes, with that it is joined 
only." To reach the divine consciousness, the perfect purity of the child-state 
must be regained. All true disciples lead lives of chastity: in this matter the 
mystic discipline is absolutely uncompromising. 

In the Greek text this beautiful passage has been sadly mutilated; and the 
"authorized" translators, missing the technical points, have made it almost 
meaningless. For instance, meizon ("greater") here signifies, like the Latin 
major, one who has attained his majority. 

lesous Declares That among the Followers of the True There 

Are No Sectarians 

[Mk. ix. 38-40. Matt. x. 32, 42; xviii. 5, 6] 

Said Joannes: 

"Teaciier, we saw a roving iieaier wiio was casting out spirits by tine Power 
you use; and we forbade iiinn, because lie does not go along with us." 

But lesous said to him: 

"Hinder him not: for no one who may energize that holy Power can ever 
again speak lightly of the Self Divine; and he who is not against us is for us. 
Every one, therefore, who acknowledges me before men, him shall I 
acknowledge before the Father; and whosoever, with a disciple's grace, gives 
but a cup of cold water to one of these babes who believe in me, verily I say 
to you. His reward he shall not lose. And whoever extends hospitality to one 
such little child, imparting to him my Power, is thereby receiving me as his 
guest. But whoever places impediments in the way of one of these babes of 
the realm, 't were well for him if a ponderous millstone were hanged about his 
neck and he were plunged into the abysmal sea." 


The "babes" of the metaphor are those men and women in whom the inner 
life is quickening. The impediments that may be placed in their way are the 
false teachings of the charlatans, who bring upon themselves and their dupes 
woe unutterable. For, of all crimes there is none greater than that of polluting 
and poisoning the few wells of wisdom that are to be found in the thirsty 

desert of human life. 

In the falsified text "name" has been substituted for "power," apparently 
because the forgers wished to conceal the fact that lesous employed a 
natural (though occult and magical) force in healing. 

lesous Discourses on Divorce, Marriage, and 
Celibacy [Mk. x. 2-9. Matt. xix. 10-12. Lk. xx. 34-36] 

Some of the orthodox put to lesous a test-question: 

"Is it right for a husband to obtain a divorce from his wife?" 

He answered them: 

"What says the law?" 

Said they: 
"The law sanctions release from ill-starred marriages, and grants either 
husband or wife a decree of divorce." Said lesous to them : 

"The law concedes this because of the animality of the generative cycle. 
But the immortal Self of man is sexless; and in the germ of evolution the All- 
Father made all human beings androgynous. But what the All-Father thus 
joined together, man has put asunder; so that, in this generative sphere, man 
and wife, though two, become as one body for the purpose of reproduction." 

The disciples said to him: 
"If thus is the accusation against man, along with woman, 't is not advisable to 
marry." Said he to them: 

"The sons of this generative sphere marry, and its daughters are given in 
marriage; but the disciples who are resolved to reach the divine realm neither 

marry nor are given in marriage. T is not all who can embrace this arcane 
doctrine, but only those who are qualified for it. He who is able to embrace it, 
let him embrace it: for they who attain to the resurrection are emancipated 
from birth and death, and are received into the eternal habitations." 


Whenever the text touches on the subject of sex, marriage, or divorce, it 
betrays discrepancies, lacuna, and other evidences of having been clumsily 
altered; while later manuscripts contain interpolations not found in the earlier 
ones. But, even as it stands, the law of divorce referred to is that of the 
Greeks, not of the Jews; 

for in Mark X. 12 it is admitted that a woman could divorce her husband— 
which she certainly could not do under the Jewish code. It is clear that the 
text has been rewritten by the ecclesiastics to suit their own peculiar notions 
of morality. But modern legislators, in the more civilized Christian countries, 
have refused to be bound by the narrow views imposed upon Christianity by 
the fanatical priests who thus falsified the text. Liberal divorce laws are 
conducive to true morality, instead of being subversive of it. 

According to ancient Greek traditions, the first human beings were not 
"male and female," but were male-female, androgynous, and later they 
separated into the two sexes. The Kabbalistic interpretation of the myth of 
Adam and Eve is to the same effect. 

7. True Religion Does Not Consist of Outer Observances 

lesous Places Love for Humanity above All the Externals of Religion 
[Mk. xii. 28. Matt. xxii. 36-39. Mk. xii. 32-34] 

One of the learned men, who had drawn near and had listened to their 
mutual discussion, perceiving that lesous had answered them appositely, put 
this question to him: 

"Teacher, what is the all-important maxim of morality?" 

lesous answered him: 
"The priests place first this noble precept, Man should love his God. Wise, 
too, are they who bid you. Love mankind." Said the learned man to him: 

"Cautiously but truly spoken. Teacher! Love for mankind avails more than 
all sacrifices to the Gods and ritualistic worship." 

And seeing that he answered with intuition, lesous said to him: "You are not 

far from the realm divine." 


Love of humanity and love of God are essentially the same; for man is the 
Divine Principle incarnated. The true Self of man dwells eternally in the 
heavens, consciously a God, overshadowing the manifested man of the 
objective world. Thus for each mortal on earth there is an Immortal in heaven; 
and these many Gods constitute a divine Unity, the Logos. Love of mankind 
in its higher aspect is therefore love of the sublime Self of all; and he who 
truly and unselfishly loves his fellow-men is near, very near, to the invisible 

Presence and the holy realm. But love for an imaginary anthropomorphic 
Deity is mere sentimentality verging on fatuity. 

lesous Denounces the Conventional Religionists Who Desecrate 

the Inner Truth, but Adorn the Outer Falsity 

[Matt. XV. 1 , 2. Lk. xi. 39. Matt, xxiii. 25, 27, 24, 13; xxii. 14. Lk. xi. 52, 45, 46. 
Matt, xxiii. 29-32; xii. 14] 

Then said to him one of the orthodox priests: 

"So, then, you would do away with all lustrations! Is it for this reason that 
your disciples eat their bread with grimy, unwashed hands?" 

And the Master said to him: 

"Now, ye orthodox are like cups that have been washed on the outside but 
not on the inside: you are cleanly in person, but your subjective nature is full 
of rascality and rapacity. Woe to you, exemplars of orthodoxy! For you are 
like stuccoed burial-vaults, which on the outside present an ornate 
appearance but within are full of dead men's bones and utter filth. In your fear 
of defilement you strain out the gnat, and blindly swallow the camel! But woe 
to you, priests of the exoteric faith! For you were among the many who were 
thyrsos-bearers in the processions, but you were not among the few who 
were called to enter the Temple of the Mysteries. Refused initiation because 
of your turpitude, you stole and hid the key to that Temple, leaving the door 
locked against mankind. Because you yourselves could not enter, you have 
prevented even the worthy candidates who sought entrance." 

One of the conventional scholars remonstrated with him, saying: 

"Teacher, by these assertions you are heaping abuse on us as well." 

Said lesous: 

"Woe to you conventional scholars also! For you restore the ruined burial- 
vaults of the seers of old, and decorate the monumerits of the ancient sages, 
and keep saying, 'Had we lived in the days of our fathers, we should not have 
been their accomplices in shedding the blood of the seers— though, of 
course, we must hold to the faith of our fathers, however blood-stained it may 
be.' Thus you yourselves testify that you are disciples of the murderers of the 
seers and sages. Then fill ye with blood, to the very brim, the measure which 
your fathers partly filled!" 

Then the priests went out and took counsel against him, how they might 
cause him to be put to death. 


Ceremonial washings and purifyings were practised in all the ancient 
religions, the notion of physical cleanliness being naturally linked with that of 
moral purity. With the superstitious, even mere hygienic measures came to 
be regarded as sacred ceremonies. Forks being unknown, the Greeks and all 
others ate with their fingers, and it was therefore deemed important to wash 
the hands before and after eating; but as unclean hands, as a figure of 
speech, represented guilt or an impure motive, washing the hands acquired a 
ritualistic significance. Thus in the Iliad (vi. 265) Hektor says, "I dread with 
unwashed hands to make a libation of sparkling wine to Zeus." 

The saying in Matthew xxii. 14, "Many are the called, but few are the 
chosen," is obviously an adaptation of the Mystery-saying quoted by Plato, 

"Many are the thyrsos-bearers, but few are the initiates." Some of the 
"Fathers" of the Christian church were men who had been refused initiation in 
the Greek IVIysteries as being morally unfit. 

The statement in the text, that the "scribes and Pharisees," by saying that if 
they had lived in the days of their fathers they would not have been their 
accomplices in shedding the blood of the seers, thereby admit that they are 
"the sons of those who slew the seers," is illogical and absurd. The offence of 
the men of learning is that they continue in the faith of their fathers, and so 
endorse a religion promulgated by murderous priests, thereby acknowledging 
themselves to be the followers (not "sons") of the murderers, and hence 
accomplices after the fact. The passage clearly shows that it has been 
emasculated by priests of the very class against which it is directed. 



i. The Action of the Triple Fire 

lesous Restrains the Twin Sons of Thunder from Destroying a Village 

[Lk. ix. 51-56] 

When the perfective season was drawing to a close, and the day was soon 
to dawn when he should ascend to the kingdom appointed to him by the 
Father, lesous resolutely set his face towards the sacred city. Beginning his 

journey, he sent the seventy-two messengers before him. But when the 
messengers entered into a certain village in the mid-country, to make ready 
for him, the inhabitants of that village refused to extend him hospitality, for 
they were opposed to his going up to the holy city. Now, when loannes and 
lakobos, the twin Sons of Thunder, saw this affront, they said to him: 

"Master, is it your will that we should call down fire from the sky and 
consume them?" 

But lesous turned and reproved them; and they went to another village. 


In the mystic meditation by which the threefold kundalinl. is brought into 
action, the mind is concentrated on the various nerve-centres consecutively, 
beginning at the lower ones and going upward. The tissues of any nerve- 
centre not prepared for the action of the higher force would be injured or even 
destroyed by the impact of the positive and negative currents. The noetic 
regents of these two "fires" are represented by loannes and lakobos, who 
correspond to the two fire-breathing "witnesses" of the Apocalypse (xi. 1-4), 
who are also called "the two olive-trees." They are represented by the two 
serpents on the wand of Hermes. This wand was originally an olive-branch, 
which is still the emblem of peace. The olive was also sacred to Athena. 

2. The Inner Meaning of the Rite of Crucifixion 

lesous Explains the Doctrine of the Cross, and Reproves Simon for 

Desiring to Avert the Ordeal 

[Matt. XX. 17-19. Mk. viii. 32, 33] 

As lesous was journeying towards the sacred city, he kept the twelve 
companions about him as an inner circle, apart from the others, and on the 
way he said to them: 

"Behold, we are going up to the sacred city, and there the Son of the Starry 
King shall be handed over to the priests; and they will pass sentence of death 
on him and hand him over to the rabble to mock, to buffet, and to crucify; and 
on the third day he shall be raised from the dead." 

And he elucidated the arcane doctrine in clear and unmistakable language. 
Then Simon took him to himself and began to reprove him for speaking ill- 
omened words; but lesous, turning and looking around upon his companions, 
reprimanded Simon, and said: 

"Get behind me, you evil genius! For your mind is centred on human affairs, 
and not on things divine." 


As it passes away from one plane of life the soul emerges upon another: 
from the point of departure it seemingly dies; from the point of arrival it is 
apparently born. The death on the cross symbolizes the birth "from above," 

the transition of tine soul from tine piiysical body to tine mind-born solar body. 

Simon here appears in his lower character as the discursive reason; he is 
shown in his destructive aspect, as were loannes and lakobos when they 
proposed to destroy the inhospitable villagers. 

3. The Three Vestures of the Soul 

The Three Visible Forms of lesous Are Manifested Simultaneously 

[Matt. xvii. 1-5. Lk. ix. 36] 

On the seventh day of the journey lesous took with him loudas, loannes 
and lakobos, and brought them to a lone and lofty mountain; and before them 
his semblance was changed to that of a God: his face irradiated golden light, 
as shines the sun, and his garments turned gleaming white, like the silvery 
light of the moon. And behold, there appeared to them the Lawgiver and the 
Seer, who held high converse with the Teacher. Then said loudas to him : 

"Master, if't is your will, let us build here a habitation with three halls— one 
for you, one for the Lawgiver, and one for the Seer." 

While he was yet speaking, behold, a fire-laden cloud enfolded them, and a 
voice from its luminous depths proclaimed: 

"These three. Lawgiver, Seer and Teacher, are but one. Hear ye the 
Teacher; my beloved Son is he, and o'er the realm supernal he shall reign." 

And when the voice had ceased, the vision vanished, and the disciples saw 
no one with them save lesous only. 


loudas is here the regent of the central fire, sushumna; in the falsified text 
"Petros" has been substituted for the discredited disciple. The three 
companions represent the threefold kundalini, the creative fires; and the 
"mountain" of the transfiguration is the sahasrara chakra, the highest of the 

The three outer forms, the vehicles of the soul on the three planes of life, 
are shown simultaneously, and the physical body, the lowest of the three, 
exhibits the golden luminosity of the as yet unborn solar body; as the physical 
body is sustained by the "lunar" (psychic) forces, the tattvas, the garments of 
lesous are said to shine with the moon's radiance. The fire-laden cloud, 
whence issues the voice, shows this to be the lustration of fire. In the 
perverted text the disciples are said to propose building "three tabernacles." 
But the formative forces are at this stage building up the one eternal 
habitation, the solar body, which is to take the place of the physical and 
psychic forms (which are mortal) and the spiritual body, which is but an ideal 
pattern for the permanent vesture of the soul. 

4. The Abode of Thought 

lesous Rides the Steed of the Sun-God When Entering the Holy City 
[Mk. xi. 1-9. Matt. xxi. 2. Lk. xix. 38] 

When they drew near to the sacred city, towards the mountain of the olive- 
trees, he sent lakobos and loannes in advance, saying to them: 
"Go to the village over against you, and directly you enter it you will find a 

young ass tied, which never yet has mortal bestrode. Untie it, and lead it 
hither; and if any one says to you, 'Why are you doing this ?' say. The Master 
has need of the young ass, and he will duly return it.' " 

They departed, and found the young ass tied at the gate, outside the stable, 
by the road-bend; and they untied it. Some of the bystanders said to them: 

"What are you doing, untying the young ass?" 

The two disciples made reply as lesous had directed them, and the 
bystanders did not interfere with them. And they led the young ass to lesous, 
and put their cloaks on it for a saddle, and he bestrode it. Meantime many of 
the people spread their cloaks upon the road, and others spread rushes 
which they had cut in the fields. And those who went before and those who 
followed behind kept crying out: 

"io, ia, /e/ Blessed is the unanointed King! Blessed is his coming realm! io, 
ia, ie!" 


In the Apocalypse (xi. 3, 4) the "two witnesses" are called also the "two 
olive-trees." As they stand for the two currents Ida and pingala, which extend 
to the sixth of the major chakras, the pituitary body, the latter may be safely 
regarded as the "mountain of the olive-trees"; its zodiacal correspondence is 
Cancer. In the subdivisions of this sign are the Manger ( phagne ) or Stable 
(Praesepe) and the Asses (Onoi) of Bakchos. The two disciples are not 
named in the text; but as the signs Gemini and Taurus, of which lakobos and 
loannes are regents, immediately precede Cancer, the village where the Ass 
is found lies "over against" those two companions of the Sun-God. The word 
amphodon (Mark xi. 4), which signifies "a road leading around a place," is 

erroneously rendered in the authorized version "a place where two ways 
met." The place here is, astronomically, the summer solstice, at which point 
the sun seems to pause for a little before again moving back obliquely 
towards the equator. The meeting-points of the ways are the equinoxes, 
where the ecliptic intersects the equator. The word thura, "door," should be 
pu/on (pylon), "gate," since it refers to Cancer as the highest gate of the 

The Greeks looked upon the ass as a stupid animal: among the ancients, as 
among the moderns, a dunce was called a donkey, an ass. The humble 
donkey is really far more intelligent than is generally supposed; but, 
singularly, his reputed vacancy of mind, patience and almost unconquerable 
obstinacy are the very qualities which made him sacred to the Sun-God. The 
triumphal entry of lesous into the holy city represents allegorically the 
attainment of the highest state of spiritual illumination. Now, the sixth stage in 
the mystic contemplation leading to the final illumination is said to be one of 
unwavering concentration (dharana), accompanied by complete abstraction 
from all objects of sensuous perception, alike on the material and the psychic 
planes of consciousness : so far as the phenomenal world is concerned, the 
mind is a perfect blank, its entire energy- being directed, by a supreme effort 
of the will, towards the sacred goal. This sixth stage, of patient, determined 
concentration and blank abstraction, is symbolized by the humble donkey 
which carries lesous into the holy city. The two Asses in Cancer presumably 
stand for mind-carriers on the two sensuous planes; but here in the allegory 
but one of them is needed, though in Matthew a she-ass and her colt are 
spoken of, and lesous is said to ride "them." The nondescript word hosanna, 

which is neither Hebrew nor Greek, and for which no satisfactory explanation 
has ever been offered, is here replaced by the Greek Mystery-cry used in the 
Eleusinian procession, of which the whole incident is strongly reminiscent. 

lesous Defies the Tetrarch, and Laments over the Murderous 

[Lk. xiii. 31-34; xix. 41. Matt. xiii. 37] 

That very hour came to him some of the exoteric priests and said : "Away! 
Depart from this place; for the tetrarch purposes to kill you." 

Said lesous to them : 

"Go and take to that wolf this message from me: Behold, to-day and to- 
morrow I shall cast out, as if they were evil spirits, those priests who possess 
the city, and shall point out the true path to those whom they have misled 
;-and the third day I shall have myself initiated." 

And he broke into lamentation, saying: 

"O sacred city, thou murderess of the seers! How often would I have 
gathered thy children together, even as a hen nestles her chickens under her 
wings— and you would not!" 


The heart, which in the purified man is the manifesting centre of the divine 
love, is in the unregenerate the organ of the psychic or phrenic mind, the foe 
of spirituality. 

According to the text of Lake, lesous calls the tetrarch (Herod) a "fox." But 
the allegory demands that he should be a personification of the Wolf (Lupus), 

the southern paranatellon of Scorpio. The Greek name of the constellation is 
Therion, "Wild-beast." By the Sumero-Akkadians it was named Ligbat, "the 
Beast of Death," and was fabled to be a Demon of Darkness opposed to the 
Sun-God. The "historian" who compiled Luke probably deemed it desirable to 
soften the epithet, and therefore changed it to "fox." The text also makes 
lesous say, "I am casting out ghosts and performing cures to-day and to- 
morrow"; but in the narrative lesous casts out the priests from the temple and 
teaches the people during the first two days. On the third day he begins his 
initiation by partaking of the feast in celebration of the vernal equinox, and on 
the fourth day he is crucified; he then remains in the tomb during the fifth and 
sixth days, and rises on the seventh. The forgers have juggled with the text in 
an ineffectual attempt to make out that more than seven days elapsed 
between the entry of lesous into the city and his resurrection. 

5. The Purification of the Centre of Divine Love 

lesous Drives Out Those Who Are Desecrating the Temple [Mk. xi. 15. 
Matt. xxi. 12, 13. Lk. xix. 47. Matt. xxi. 17] 

When he had come into the city, he entered the temple and began the work 
of purifying it by casting out the traffickers who made it a place of barter and 
sale: he overturned the tables of the moneychangers and the seats of the 
wretches who sold the doves. For he said to them all: 

"This place should be the fane of the Love Divine; but ye have made it a 
den of prowling beasts of prey." 

And making the temple his own, he therein taught the noble truths. But the 

priests whom he had cast out plotted to destroy him, and to win over the 
people to their side. 

When it was evening, he went, with his twelve companions, to the village at 
the foot of the mountain of the olive-trees, where they had found the ass, and 
lodged with the hospitable villagers. 


The money-changers and dove-sellers are, allegorically, the base desires 
and passions which defile the heart; in the literal sense, they are the exoteric 
priests, for whom the maintenance of religion is mainly a money-making 
pursuit. The doves (sadly soiled doves) were the temple-women, from whose 
immorality the priests reaped a profit. 

The teaching in the temple by day, and withdrawal from the city at nightfall, 
refer to the objective and subjective states of consciousness, and to the 
interaction between the heart-centres and the brain-centres; here the heart, 
as a centre of spiritual consciousness, is made positive and the brain 

6. The Extirpation of the Procreative Centres 

lesous Withers the Fig-tree, and Tells of the True Creative Power 
[Matt. xxi. 18-21. Mk. xi. 24, 25. Matt. vi. 9-11] 

In the morning, as lesous was returning to the city, he was hungry, and 
seeing a lone fig-tree by the roadside, he came to it, and found on it nothing 
but leaves. Said he to the tree: 

"Nevermore throughout the ages shall fruit be borne by thee!" 

Before the eyes of the companions the tree turned into a lifeless trunk, with 
scorched and leafless branches; and the wondering disciples asked him: 

"How is it that the fig-tree instantly withered away?" 

lesous answered them: 

"If you have unwavering faith, you shall not only perform the magic work of 
blasting the fig-tree, but even should you say to this mountain, 'Be removed 
from your place and cast into the sea,' the event would come to pass. 
Therefore I say to you. Hold to the conviction that you have already received 
all things whatsoever that you keep praying and asking for, and they 'II be 
yours. And whenever you essay to commune with the overshadowing 
Presence, first forgive any and every wrong you may have suffered from any 
one, that your heavenly Father may also forgive you your misdeeds. Let this 
be the form of your petition : 

"Our Father in the starry heavens enthroned. In sacred ritual be 
thy name intoned; Thy realm established be among the blest. 
Thy will on earth, as in the heavens, expressed. Supernal 
wisdom grant us now to know. Nor stay its coming through the 
ages slow: To-morrow's bread of life to-day on us bestow." 


The withered fig-tree represents the wholly atrophied generative system of 
the perfect ascetic. The procreative function has to be done away with before 
the brain can be made the organ of the divinely creative and formative power 
of the true Mind, the Nous. It is by energizing the pituitary body, or 
hypophysis cerebri, by pure will-power, that the "single eye" is opened and 

vision gained of tine aetiiereal "sea." 

Tine paradoxical statement tiiat tine aspirant siiall receive everytiiing lie 
seeks, if lie believes that he already has received it, is but an affirmation that 
the divine realm is within man, and not without: all knowledge and all the 
higher powers are stored up and latent in the soul, and no man will attain 
them unless he believes that he possesses them. 

The model prayer, as given in Matthew, is metrical, and consists of eleven 
lines; to these, in later manuscripts, interpolators have added various 
doxological formulae, such as, "For thine is the realm, and the power, and the 
glory, throughout the aeons. Amen." These endings are unquestionably 
spurious, and are rejected by all careful textual critics. The last four lines of 
the prayer, "And forgive us our debts," etc., are in a different literary style from 
those preceding them: they are greatly inferior in rhythmical construction, and 
contain objectionable sentiments. That lesous would teach his disciples to 
implore the Father not to lead them into temptation, but to deliver them from 
the Evil One (the Devil), is a conception that must be rejected: for the Father 
leads no one into temptation, and the Devil is a creation of vulgar superstition. 
Thus only seven lines of the prayer can be accepted as genuine; and the 
seven lines are complete in themselves, while seven is a peculiarly sacred 
number. The coined word epiousion, which is found only in this prayer, is 
most probably a verbal adjective formed from epeimi, and meaning "for the 
coming (day)." The rendering "daily bread" is wholly inadequate; for "bread" is 
here used metaphorically for spiritual wisdom, the mystical "bread of life," 
which the great majority of mankind will obtain only at the close of the 
evolutionary period, when they shall have progressed beyond the animal- 

human stage of generation. While wearing his "muddy vesture of decay" man 
belongs more properly to the animal kingdom than to the divine realm. 

7. lesous Discourses of the Coming of the Self 

The Semi-divine and the Divine Lustrator 
[Mk. xi. 27-31 . Matt. xxii. 26, 27] 

They came again to the sacred city; and as he was teaching in the temple, 
the priests came and said to him: 

"By what authority are you teaching in our temple, which you have 

lesous said to them : 

"I shall put to you a question concerning one rite instituted in the Lesser 
Mysteries; give me the answer to it, and I will tell you by what authority I am 
teaching in this temple. This is the question. Was the lustral rite of loannes 
instituted by the Gods or but by men ?" 

The priests debated among themselves, saying: 

"Were we to say, 'By the Gods,' he would say, 'Why, then, did you not 
believe in him?' But were we to say, 'By mortal men' " — 

They feared the common people, who all held that loannes was a seer! So 
they answered lesous : 

"We do not know." 

He in turn answered them: 

"Neither do I tell you by what authority I am teaching in this temple." 


loannes, as the personified psyciiic self, purifies witii tine lunar element, 
water, and is both divine and human; whereas lesous, as the spiritual Self, 
purifies with the solar fire, and is wholly divine. The cleansing of the temple 
completes the work of this degree; the discourses which follow it treat of the 
advent of the Self in the final degree, the new birth, which in the next and last 
act of the drama is mystically represented by the crucifixion and resurrection. 

Two Allegories of the Vineyard— the Duality of the Mind 
[Mk. xii. I. Matt. xxi. 28-33. Lk. xx. 9-16. Mk. xii. 12] 

Then he began to speak to them in allegories: 

"Now, what is your opinion in this instance? A man had two boys; and he 
came to the first and said, 'My child, go to-day and work in my vineyard.' He 
answered, 'I will not'; but afterwards he repented and went. The father came 
to the second son and made the same request, and the son said, I'll go. Sire'; 
but he did not go. Which of the two children did the will of their father?" 

The priests answered: 

"The first one." 

Said lesous to them : 

"Verily I say to you. The worldly men and the strumpets are going before 
you into the realm divine. For when loannes came with his moral code, the 
worldlings and the unfortunate women had faith in him, but you had none! 

Even when you saw how they were reformed, you did not change your minds 
and receive his purifying rite. Listen to another allegory: A man planted a 
vineyard, leased it to husbandmen, and went abroad for a long stay. When 
the season of vintage came, he sent a servant to the husbandmen to demand 
his share of the profits; but the husbandmen assaulted the man with clubs 
and drove him away empty-handed. The owner sent another servant, and him 
also they sent away empty-handed, after beating him and heaping abuse 
upon him. He sent a third servant, and him also they wounded and drove 
away. Said the owner of the vineyard : 

" 'What shall I do ? I shall send my beloved son; they will, no doubt, treat 
him with respect.' 

"But when the husbandmen caught sight of the son, they considered the 
matter among themselves and said : 

"'This is the heir; let us kill him, so that the inheritance may become ours.' 

"So they slew him, and threw his body outside the vineyard. What, 
therefore, will the owner of the vineyard do to them? He will return, and he will 
crush them as grapes when trodden in the Master's wine-vat; yea, he will 
scatter them like chaff which the wind carries afar when grain is winnowed 
with the Master's fan." 

The priests, perceiving that lesous directed the allegories against them, 
longed to lay violent hands on him, but were held back by their fear of the 
common people. 

Both of these allegories have for their subject the duality of the mind. The 

higher mind, which is tardily developed in man, is said to refuse, at first, to 
engage in the work of evolution (the Master's vineyard), while the lower mind, 
seemingly willing, shirks the toil of spiritual development. In the other allegory 
the intuitive mind is represented as the beloved son, who is slain by the 
husbandmen, the forces of the reasoning mind. The Master's vineyard, in the 
first allegory, is the higher plane of evolution, psychic and spiritual; but the 
leased vineyard of the second allegory is the material phase of human 
evolution, which the materialistic mind, faithless to the divine purpose, seeks 
to usurp. The more superficial application of these allegories to particular 
classes of men is one on which little stress should be laid. Yet it is quite true 
that self-righteous religionists, uncharitable to those whom they can not 
convert to their own views, are usually less imbued with the spiritual 
influences than are the more normal men and women whom they regard as 
worldly and sinful. 

The Realm of the Anointed King Is Not Objective 

[Lk. xvii. 20, 21 ; xii. 54-56] 

Then the orthodox asked him: "When does the divine 

realm come?" lesous answered them: 

"The realm divine comes not through external perception; nor do the Gods 
say, 'Lo, 't is here!' or 'Lo, 't is there!' For behold, the divine realm is within 
you. When you see a cloud rising in the west, you promptly predict, 'There 's 
a shower coming'; and your forecast proves to be correct. When you note that 
a south wind is blowing, you say, 'There will be hot weather'; and it so befalls. 
Ye wiselings! you know how to foretell the weather by the aspects of the earth 

and the sky; but how is it that you can not interpret the signs of the coming of 
the realm divine?" 


Spiritual truths are revealed by interior illumination; enlightenment can not 
come from without. Knowledge derived through the senses, whether on the 
physical or on the psychic planes, relates only to phenomena, never to 
noumena. Teachings conveyed by word of mouth or by the written page can 
act only as external stimuli: they are understood and accepted only in 
proportion as they revive latent memories in the subconscious mind of the 
recipient. But the profane, instead of seeking to evolve knowledge from the 
inexhaustible depths of the inner consciousness, the sole source of true 
wisdom, ever cherish the vain hope that some God will descend to earth, 
some great teacher incarnate, to impart to humanity as a whole that wisdom 
which in reality each man must find for himself; while even more unwise are 
they who imagine that an incarnated God can atone vicariously for the sins 
which each man must of necessity expiate individually. Within each human 
being is the one God, the divine Teacher, who is for him his only Savior. It is 
only the pseudo-teachers and exoteric religionists who raise the cry, "Lo, 
here!" or "Lo, there!" 

The Signs That Precede the Manifestation of the Self 

[Mk. xiii. 1 , 2; xiv. 58; xiii. 3, 4. Matt. xxiv. 3. Lk. xxi. 8. Mk. xiii. 21 , 22. 

Matt. xxiv. 24-27] 

And when, the second evening, he was leaving the temple, loudas said to 

"Teacher, behold what massive stones, and what well-nigh indestructible 
buildings!" lesous said to him: 

"Are you gazing at these magnificent buildings? T is you who shall be 

instrumental in destroying- a nobler temple, leaving not one stone upon 

another; and in three days I shall replace it with an eternal sanctuary, a 

temple not built with hands." 

And when they had returned to the village at the foot of the mountain of the 
olive-trees, over against the sacred city, and while they were gazing back at 
the temple, loudas, loannes, lakobos, Simon and Andreas asked him 

"Tell us, when shall these things be? And what shall be the sign of thy 
Manifestation, and of the quick completion of the stately structure that shall 
crown our age-long toil?" 

lesous answered them: 

"Take heed that you are not led astray: for many pretenders will come in my 
name, saying, 'I am the Anointed King,' and. The realm has drawn near.' Do 
not follow them. And then should any one say to you, 'Behold, the Anointed 
King is here,' or, 'He is there,' believe it not. For there shall arise those falsely 
claiming to be Anointed Kings, and false seers; and they shall seek with 

cunning lures to lead astray them who are trying to be disciples. I have 
forewarned you. If, therefore, they say to you, 'Behold, he is in the desert,' go 
not forth; or if they say, 'Behold, he is in the dim and quiet cloisters,' believe 
them not. For as at dawn a glimmer of light shows in the east, and spreads 
even to the west before the rising of the sun, so shall be the Manifestation of 
the Self Divine. 


Emancipation from the bondage of physical existence does not at all involve 
the immediate death of the mortal body, which lives out its allotted span even 
when the deathless body is fully formed. The "death" on the cross is purely 
mystical, loudas, as the agent of the crucifixion, is the destroyer of the 
"temple" (here the material body) in this sense only: the highest of the noetic 
powers frees the soul from the illusions of material life, loudas is but a 
personification of the most exalted of the five solar "fires," the forces of the 
Nous, or individual Logos; and the solar body, the eternal and incorruptible 
body of the resurrection, is the consummation, or perfeet accomplishment 
(^sunteleia), of the labor of these forces during the aeon, or cycle of human 
evolution. The word parousia, "advent," or "presence," is found in the 
Synoptics only in Matthew xxiv. 3, 27, 37, 39, where it is evidently a 
disingenuous substitute for the "pagan" term epiphaneia, which signifies the 
glorious manifestation of a God. Here the Manifestation is that of the divine 
Self, man's inner God. In the historicized text this allegory is converted, in a 
bungling way, into a prophecy of the second coming of lesous in his 
resurrected physical body. 

The Turbulence of the Lower Forces— The Pangs of the New Birth 

[Matt. xxiv. 32, 33. Mk. xiii. 34-36, 7, 8. Lk. xxi. 1 1 . 20. Matt. xxiv. 28. 

Mk. xiii. 26] 

"Now, learn from the fig-tree the meaning of the allegory: when the fig-tree's 
new and tender shoots are leafing out, you know that summer is near; even 
so shall the tree of life, in your inner nature, put forth its healing leaves and 
fruits of heavenly wisdom when the summer of your soul is near. The divine 
Self has been likened to a man who, having delegated his authority to his 
servants, assigning to each his duties, and enjoining the gatekeepers to keep 
vigilant watch, gave over his house to their charge while he went to sojourn in 
a distant land. Therefore, keep sleepless watch : for you know not when the 
master of the house may come, whether at sunset, at midnight, at dawn, or at 
noon; lest coming unexpectedly he should find you asleep at your post. And 
when in your inner nature there is war and the crashing of battles, make no 
outcry, for all these ordeals must be undergone; but not yet is the initiation 
attained. For then it will be as if the powers of heaven were at war with the 
powers of earth, with jarring of earthquakes and dread celestial phenomena; 
these are the throes preceding the new birth. And when you see the city's 
wall beleaguered by legions, know then that its devastation is impending; for 
wherever the carcass is, there will flock the vultures. And then amidst the 
golden clouds, as when the sun at rosy dawn ascends, the Son of the Starry 

King shall be manifested in all his might and majesty. 


The Logos, having set in motion the evolutionary forces, leaves the 
incarnating soul to work out its own destiny; but at the close of the cycle, the 
perfective period, which, however far it may be in the future for the mass of 
mankind, may come at any time in the present to the individual who has 
outdistanced his fellows, the Self returns. When the mental and psychical life 
of the man has so unfolded and expanded as to make possible the divine 
union, it is likened to a tree putting out buds and blossoms in the spring. But 
as the Self draws nearer, the accompanying spiritual forces exert a 
tremendous pressure upon the whole nature of the man, disrupting the old 
order of things preparatively for the spiritual economy. The carnal man dies, 
as it were, before the spiritual man is born. The imagery of the beleaguered 
city, and of the vultures flocking to the dead body, is found also in the 
Apocalypse: the constrictive and disintegrating forces of the elemental self 
are figuratively represented. 

In Markxm. 35 the four night-watches are given; but the four quarters of the 
day fit the context better. 

The Final Judgment— the Separating of the Sons of Light from 

the Sons of Darkness 

[Mk. xiii. 27. Matt. xxv. 31-46] 

"Then shall he send forth his messengers, and shall gather together his 
own from the four winds, from the four quarters of the universe. Then shall he 

be seated on his effulgent throne; before him shall be gathered all who were 
his own in every nation; and he shall separate them one from another, as a 
shepherd separates the sheep from the goats, placing the sheep on his right 
hand and the goats on the left. To those on the right hand he will say: 

" 'Come, ye of whom my Father approves, enter into the realm divine! For I 
was hungry, and you gave me food; I was thirsty, and you gave me drink; I 
was a stranger, and you entertained me; naked, and you clothed me; I was 
sick, and you watched over me; I was in prison, and you visited me.' 

"They will answer him : 

" 'O King most glorious, when could we have done these humble services to 
thee ?' 

"Then will he answer them: 

" 'Inasmuch as you did them to even the humblest of your fellow-men, you 
did them unto me.' 

"And to those on the left hand he will say: 

" 'Depart from me, ye the rejected, into the outer darkness. For I was 
hungry, and you fed me not; I was thirsty, and you gave me no drink; naked, 
and you clothed me not; sick and in prison, and you visited me not.' 

"Then will they also answer: 

" 'O King, when did we see thee in need, and not minister to thee?' 

"He will answer them: 

" 'Inasmuch as you did not these services to your fellow-men, even the 
lowly, you did them not to me.' 

"And the rejected shall go away into darkness and oblivion; but the 
accepted shall abide in the light of life eternal." 


The last judgment, as here depicted, is the summing-up by the incarnating 
Self, at the end of its cycle of earth-lives, of all that the soul has done during 
the period of evolution. Through the long and weary ages the soul has been 
incarnated successively in every nation, passing through all experiences of 
human existence. All these earth-lives, the personalities that the true Ego has 
assumed during the generative cycle, are now reviewed, and every pure and 
noble element of character in them is revivified, while all that is unworthy is 
obliterated from the eternal memory. In a lesser way, the soul, after each 
incarnation, passes judgment upon all that was done during that life-time. In 
the Apocalypse both these judgments are allegorically described, and the 
subject is more fully treated than it is here. This last judgment follows the 
crucifixion; and as it could not be fittingly represented in the action of the 
drama, it is therefore introduced in a discourse. 



i. The Energizing of the Forces for the Final Ordeal 

lesous and His Companions Make Preparations for the Feast 

of the Vernal Equinox 
[Mk. xiv. 12. Lk. xxii. 8. Mk. xiv. 13-16] 

On the first day of the festival of the vernal equinox, when the ritualists 
sacrificed a young ram, the disciples of lesous said to him: 

"Where do you wish that we should go and make ready for you to celebrate 
the equinoctial feast?" 

He chose Simon and Andreas, and said to them : 

"Go to the western gate, and a man bearing a water-pitcher will meet you. 
Follow him, and wherever he may enter, say to the master of the house. The 
Teacher says, "Where is there a dining-room in which I may celebrate the 
equinoctial feast with my disciples?" ' And he will show you a commodious 
dining-room on the upper floor. Make ready for us at that place." 

The two disciples went forth, and came to the gate, and everything befell as 
he had foretold; and they made preparations for the feast. 

In the solar cult four great feasts were held, celebrating the beginning of 

each of the four seasons. When the sun, in ancient times, crossed the 
equator in Taurus, bulls were sacrificed; and when, owing to the precession 
of the equinoxes, the crossing took place in Aries, rams were offered up. 
These sacrifices and ceremonies belonged to the exoteric ritualism of the 
priests and the rabble. The coming of Spring was celebrated more beautifully 
by the Athenians with the Anthesteria, or three days' festival of Dionysos. 

The text of Luke gives Petros and loannes as the two disciples who were 
sent to meet the Water-carrier; but loannes is not concerned with that sign, 
while Andreas is the Regent of Aquarius. The "man carrying a water-jug" is 
the Regent of the Aquarius-quarter of the zodiac, which consists of the signs 
Capricornus, Aquarius and Pisces; and this quarter being considered as his 
"house," the "upper floor" is the sign Pisces, and this sign immediately 
precedes Aries and the equinoctial point. The word oikodespotes, "master 
of the house," used in the text, is the Greek- astrological term for the ruling 
planet of a zodiacal division. The descriptive phrase, "a man carrying a jug of 
water," is equivalent to Hydrochoos, the constellation of the Water-pourer. In 
Matthew, where this portion of the text has been very thoroughly revised in 
the interest of "history," the individual to whom the two disciples are sent is 
called "So-and-so" (deina), and all allusions to his being a house-lord, and to 
the water-pitcher, and the house and its room on the upper floor, have been 
carefully expunged. In the interest of symbolism, the vague direction, "Go to 
the city," is here changed to, "Go to the western gate." 

The Flesh and Blood of the Logos— the Elements and Forces 
of the Immortal Body 

[Mk. xiv. 17,22-25] 

When it was evening, lesous came witii iiis twelve companions to tine iiouse 
of tine Water-pourer; and as they reclined at table, he took a loaf of bread, 
and having consecrated it, he broke it in twelve pieces, and giving them to the 
disciples, he said: 

"Take them: this is my flesh which is portioned among you." 

Then he took his cup and filled it with wine; and having poured out a 
libation, he held aloft the cup, and said: 

"This is my blood of the new life. Of a truth I say to you. Nevermore shall I 
drink of the fruit of the vine until that day when I drink it new in the realm 
appointed to me by the Father." 


The incidents of the concluding portion of the drama mark a complete circuit 
of the zodiac. The entry of lesous into the city, when riding the Ass, which 
belongs in the constellation Cancer, refers to the sun traversing the Leo- 
quarter of the zodiac, from the summer solstice to the autumnal equinox; the 
blasting of the fig-tree relates to his further progress through the Scorpio- 
quarter, to the winter solstice; at the "last supper" he has passed through the 
Aquarius-quarter, to the point of the vernal equinox; and his crucifixion, and 

resurrection "after three days," relate to the traversing of the Taurus-quarter, 
which completes the circuit. The first quarter of this mystic circuit is that of 
purification: lesous purifies the temple. The second quarter marks the 
attainment of the lost state of childhood : lesous blasts the fig-tree. The third 
quarter is that of the perfect formation of the nascent solar body: lesous 
apportions his flesh and blood among the twelve companions— the forces and 
elements of that "body of the resurrection." The fourth quarter is that of the 
new birth, the attainment of the divine state: from the tomb of material life 
lesous rises glorified in his eternal vesture. 

This feast, in which lesous figuratively apportions his flesh and blood 
among the twelve companions, represents allegorically the perfecting of the 
as yet unborn solar body. As in the banquets in the houses of Simon and of 
loudas, the feast is made the occasion, in characteristic Greek style, for 
discourse and discussion; but in the mutilated text of the Synoptics undue 
stress is laid upon the prediction concerning loudas, and passages which 
clearly belong here have been transferred to other places in the narrative. In 
Luke, however, the account is more complete and more orderly than in the 

lesous Appoints Twelve Thrones to His Companions— the Centres 

of the Twelve Ruling Powers 

[Mk. X. 35, 37-40. Matt. xvi. 18, 19. Mk. x. 41-44. Lk. xxii. 27-30] 

Then, having tasted of the cup, he passed it first to loannes and lakobos. 
But they, the twin Sons of Thunder, ere they drank of the cup, said to him: 

"Master, grant us to be seated, one on your right hand and the other on 
your left hand, when in your glory you are throned." 

But lesous said to them : 
"Dare ye drink the cup which I drink, and undergo the lustration 
which I am to undergo?" 
They answered him: 
"We dare!" 
Said lesous to them: 

"You shall drink the cup which I drink, and undergo the lustral rite which I 
undergo; but't is not for me to assign to you the thrones on my right hand and 
my left hand, because you are the two disciples for whom they have been 
prepared by my Father. For you are the guardians of the two gates of the 
netherworld, the gate of birth and the gate of death; therefore I shall give you 
the keys both of the generative sphere and of the heaven-world; and 
whatever soul you may bind in the heaven-world shall descend to its prison 
on earth, and whatever soul you may set free on earth shall ascend to its 
heavenly home." 

Then the Sons of Thunder drank of the cup, and so also did all the others. 
But the ten, having heard the promise spoken by lesous, were inclined to be 
envious of their two brothers, loannes and lakobos. Therefore said lesous to 
them : 

"You know that those who are reputed to rule over the common people 
have legal authority to govern them, and their great ones domineer over 
them. But among you it is not so: for, as brothers and sisters, you are of equal 
rank; and now as you recline at table, I am in the midst of you as the one who 

serves. When I come into the realm which the Father has appointed to me, 
you shall sit on twelve thrones and rule over its twelve great regions." 


Of the two principal "gates" of the zodiac Porphyries says (Cave of the 
Nymphs, xi) : "Theologists assert that these two gates are Cancer and 
Capricornus; but Plato calls them entrances. And theologists say of these that 
Cancer is the gate through which souls descend, and Capricornus that 
through which they ascend. Cancer is indeed northern, and adapted to 
descent; but Capricornus is southern, and adapted to ascent." Thus the 
northern signs, he says, 

"pertain to souls descending into generation"; and the Milky Way {galaxias) 
was "so called from the milk with which the souls are nourished when they fall 
into generation." But the southern gate-is that through which souls departing 
from the generative sphere "ascend to the gods." In Plato's allegory 
(Republic, x. 14) Er saw "two openings, adjoining one another, in the earth, 
and exactly opposite them two openings above in the heaven"; and "he 
beheld the souls on one side taking their departure at one of the openings in 
the heaven and the corresponding opening in the earth, after judgment had 
been passed upon them; while at the other two openings he saw them 
arriving, squalid and dirty, or pure and bright, according as they ascended 
from earth, or descended from heaven." The solstitial "gates" pertain to the 
sphere of generation; but the gate of Aries, the vernal equinox, is, according 
to this symbolism, the entrance to eternal life, while the autumnal equinox, or 
Libra-gate, signifies the reverse. When the nights have become longer than 

the days, the powers of darkness appear to be gaining the ascendancy. 

As regents of the northern and southern quarters, loannes and lakobos are 
the wardens of the solstitial gates; while Simon and Andreas, as regents of 
the eastern and western quarters, hold the keys of the equinoctial gates. In 
the Chhandogya Upanishad {\\'\. 13) the five pranas are termed "the keepers 
of the gates of the heaven-world." But in the historicized version of the 
lesous-mythos "Petros" (Simon) is given all the keys, and is deprived of his 
greatest honor, that of carrying the cross of lesous, that service being 
performed, according to the falsified text, by "a man of Cyrene, Simon by 
name." The discussion between lesous and his companions relates to the 
respective functions of the twelve ruling powers, and the conclusion arrived at 
is that all are necessary and may therefore be regarded as of equal 

The twin Sons of Thunder, as personified electro-vital forces (the positive 
and negative currents of the sacred triple fire), are first to receive the cup of 
the Master, and they are given the thrones at the right and the left hand. 
These twins are, of course, virtually inseparable, and so also are Simon- 
Andreas and lesous-loudas. 

lesous Foretells That All Will Forsake Him When He Is Handed 
Over to be Crucified— The Solitude of the Great Ordeal 

[Mk. xiv. 18-20, 27, 20-31, 26. Lk. xxii. 39] 
As they were eating, he said: 

"This night one of you will hand me over to the final ordeal which is 
prefigured by this feast." 

Then were they filled with sorrow, and they said to him one by one: 

" T is not I, I hope." Said he to them : 
" T is one of the five, he who dips with me in the one bowl. And this very night 
you will all forsake me." But Simon said to him : 

"Although the others all desert you, yet I shall not." lesous said to 

him : 

"Of a truth I say to you. This night, before the cock crows twice, you will 
deny me thrice." 

But Simon, with warm fidelity, declared : 

"Not so! Never shall I deny you or forsake you, even if 't is necessary for me 
to die with you." 

And so in turn said they all. And when they had chanted a paean, they 
came out, and went, as usual, to the mountain of the olive-trees. 


At the crucifixion lesous himself is the sacrificial Lamb— astronomically the 
Sun in Aries, impaled on the cross formed by the ecliptic intersecting the 
equator. At the feast of the vernal equinox the twelve companions partake of 
the flesh and blood of the slain lamb (or "young ram"), and lesous gives them 
the bread and wine as symbols of his own flesh and blood. Hence he is 
represented in the Fourth Gospel (vi. 54) as saying, "He who devours my 
flesh and drinks my blood has eternal life." This symbolism of rending and 
devouring (trogein) raw flesh is peculiarly Bakchic; and the strange flesh- 

eating rite is frequently mentioned in Greek literature, as in Euripides, 
Bakchai, 139. The sign Aries, the place of the Sun's exaltation, pertains to 
lesous in a special way, and as loudas is the regent of this sign, lesous and 
loudas are represented as eating from the same bowl, both dipping in it. 
Inasmuch as lesous is crucified at a place called "The Skull," and Aries 
astrologically corresponds to the head, the "bowl" is here an appropriate 

The highest of the sacred trances is a state of complete abstraction 
mentally; therefore in the allegory the disciples are said to desert their Master. 
Simon, as the reasoning power, denies that Master, the pure undifferentiated 

2. The Beginning of the Fourth and Most Sacred Trance 

lesous and the Two Sons of Thunder Enter the Sacred Enclosure of Life— 
The Highest Centre of the Two Fires 

[Mk. xiv. 32-35, 37-42] 

They ascended the mountain of the olive-trees, and came to the sacred 
field at its summit; and then lesous said to his companions: 

"Sit ye here, while I go to the altar for solemn meditation." 

He took with him loannes and lakobos; and he began to be absorbed and 
withdrawn into himself. Said he to the two disciples : 

"My soul is isolated, as at the hour of death. Abide ye here and stay 

Then he went forward a little, to the altar, and meditated in the solitude. 

Returning, he found the two disciples asleep; and he said to them: 
"Awake! Could you not remain awake one hour? Keep watch, lest you fail in 

this ordeal. Strong is the eager spirit, but feeble the body of clay!" 
Again he went to the altar; and again returning found them asleep, and 

awakened them, repeating the same words. He went a third time, and on 

returning said to them: 
"Are you still sleeping, and taking your rest? Sleep ne'er lays hands on me, 

and soon I shall be free from Death himself. My hour has come. Arise, let us 

be going; for he who hands me over is at hand." 


The "field" (chorion) of the text was most certainly a sacred enclosure 
(temenos), into which lesous entered to engage in meditation. Such 
temnoed hills were many in ancient days. A hill or mountain, when dedicated 
to a God, was marked off at the summit, forming a sacred precinct, or 
enclosure, in which usually an altar {Bomos ) was erected; and the trees in 
the enclosure were carefully preserved. These sacred fields were devoted to 
religious uses, and holy men resorted to them to contemplate. In the allegory 
the mountain of the olive-trees corresponds to the sign Cancer; and the 
"Enclosure of Life," as it was called by the ancients, is the quadrangle 
(plinthion) formed by the stars Beta, Gamma, Eta, and Zeta of Ursa Minor, 
which is the northern paranatellon of Cancer. The pole-star, which, as 
Hipparchos says, "is the pivot (polos) of the kosmos," was said to be the 
Lord of this Enclosure. The quadrangle of Ursa Minor was also called the 
Chariot ('apene), while the similar figure in Ursa Major was the Wain, or 

Wagon (Amaxa). The two constellations were not known as Bears ('arktoi) 
in the older system. The Pole-star, as a reduplication of the Sun, symbolizes 
the Eternal Self in man; the Chariot (Ursa Minor), also called the Enclosure of 
Life, represents the causal body; and the Wagon (Ursa Major) stands for the 
physical body. The contour of each of these two constellations is marked out 
by seven stars, which represent the vital centres. The third vehicle of the soul, 
the psychic body, has for its sign the Ship, Argo Navis. But the "city" of the 
allegory also stands for the physical body: the entry of lesous into the city 
signifies a divine influx, and the initiation takes place on the material plane. 
Here in the Enclosure, however, lesous is, for the time, in the consciousness 
of the causal body, at the divine centre, through the action of the kundalini. 
The two currents, Ida and pingala, do not reach the seventh centre, but 
bifurcate at the sixth, whereupon the central current, sushumna, comes into 
play and passes on to the seventh centre. The two currents are personified 
by loannes and lakobos, who fall asleep three times, as there is a temporary 
cessation of the current, apparently, at each of the three lower somatic 
divisions. At the fourth division it is time for the third current to energize; 
hence loudas now appears upon the stage, his cue to enter being the words 
just spoken by lesous. 

3. The Passing into the Final Stage of the IVIost 

Sacred Trance 

The Soul of the Entranced Is Handed Over to Judgment 

[Mk. xiv. 43-45. Matt. xxvi. 49, 50. Lk. xxii. 52, 53. Matt. xxvi. 56. 

Mk. xiv. 51 , 52] 

And even as he was speaking, came loudas, and with him came a crowd 
armed with swords and clubs, sent by the head-priest. Now, he who was 
handing lesous over had given them a concerted signal, saying: 

"That one whom I shall kiss, 't is he. Take him, and lead him away safely." 

And now, going up to lesous, he said, "Master, Master!" and kissed him 
again and again. And lesous said to him: 

"Comrade, perform the duty assigned to you." 

Then they apprehended lesous. Said he to the priests and temple-guards : 

"Have you come out against me with swords and clubs, as if to capture a 
bandit ? You dared not raise your hands against me when I was with you in 
the temple day after day. But this is your hour, when darkness reigns!" 

Then all his disciples deserted him and fled, save loudas, who tried to go 
along with him. Now, loudas was wearing only a linen cloth, which was 
wrapped about his loins; and when the young men seized him he tore himself 
away from them, leaving the linen cloth in their hands, and fled naked. 


The coming of loudas to the sacred enclosure allegorically marks the 
highest stage of the mystic trance (samadhi), the lucid vision of the seer. But 

before the soul receives final liberation, its merits and demerits must be 
decided upon, and all its past rises up against it. 

Hence, in the ritualistic representation, loudas places lesous in the hands of 
his enemies, the powers of darkness. 

The sindon, "linen cloth," was a sort of veil, of filmy muslin, used in the 
Mysteries. When handling the sacred objects in the 

After Flax man 

Fig.: Hephaistos, Kratos and Bia Chaining Prometheus 

ceremony called "the giving in turn of the sacred objects" (paradosis ton 
hieron), the mystai were permitted to see them only through this veil. Here 
loudas (whose name has been dishonestly expunged from the text in this 
passage) wears the veil as his only garment. When the lower powers strive to 
apprehend him, they retain only the veil, while he, the naked abstract truth 
personified, escapes from their grasp. Thus wearing the sindon about his 
loins, loudas figures as an athlete. In Mark xiv. 51 his name has been 

expunged, and he is referred to as "a certain young man" wiio was a follower 
of lesous, and who offers resistance to arrest. This incident is suppressed by 
the compilers of the other Gospels; but they retain the implausible story about 
one of the disciples drawing a sword and cutting off the ear of the high- 
priest's servant. According to John, the swordsman was "Simon Peter." Very 
probably Simon was named also in the Synoptics, the story having been 
invented to add glory to the patron saint of the church, and the name 
afterwards suppressed by later "historians" who had decided that the incident 
of the sword was rather discreditable to "Peter." loudas is surnamed 
Iskariotes, a word which, by juggling with the Hebrew alphabet, is made to 
mean "of Kerioth," but which some authorities translate as "hired." More 
probably it should be Ischu rotes, "Might," even as the assistants of 
Hephaistos in the crucifixion of Prometheus are named Bia, "Force," and 
Kratos, "Strength." 

4. The Trial in the Night— The Plane of Subjective 


The Seership of lesous Is Mockingly Tested 
[Mk. xiv. 53-50, 60, 61. Matt. xxvi. 64-66. Lk. xxii. 63, 64] 

They led lesous away to the head-priest; and the priests and the old men 
met as a council. And Simon, having fled, had made a detour, and by running 
had entered the court of the head-priest in advance of them; and he was 

sitting witii tine servants, warming iiimself at tine blaze of tine fire. Now, tine 
liead-priest and tine wiiole council were searching out evidence against 
lesous, to justify inflicting on him the death penalty. For many were offering 
false and conflicting testimony against him; and some of them made 
misleading and mendacious statements, saying: 

"We heard him say, 'I shall destroy this man-made temple, and in three 
days I shall build another by superhuman means.' " 

But even as to this their statements were contradictory. Then said the head- 
priest to lesous : 

"Have you no answer to what these witnesses testify against you?" 

But lesous stood mute, refusing to reply. Again the head-priest interrogated 

"You are the 'king of the starry realm,' are you not?" Said lesous: 

" 'T is you who have said it." 

Then the head-priest rent his garments, and said to the council: "He 

arrogates to himself divine authority! What further proof 
do we need ? You have heard his blasphemous claim : what is your 
decision ?" 

They answered: 

"He deserves the death penalty." 

And the men who were guarding lesous made him the butt of a children's 
game: having blindfolded him, they kept giving him slaps, and saying to him : 

"Tell who it is that struck you— prove your seership." 


This trial of lesous is a semi-farcical ritualistic performance, as when in a 
secret society the candidate for initiation is placed on his defence against 
trumped-up charges, to test his patience and self-control. The keenest satire, 
however, is here directed at the exoteric priests, the believers in an 
anthropomorphic God, who are horrified at the "blasphemy" of lesous when 
he asserts his innate Divinity. Now, a "religion" that denies the Godhood of 
Man is the very worst form of irreligion. Always it is these fanatical devotees 
of a fancied extra-cosmical Deity who seek to put to death the divine principle 
in humanity. Towering above these ignoble priests stands the sublime figure 
of lesous, the typical Man, firm in the faith that he is God's own Son and King 
of the star-strewn Universe. 

As part of the ritual, the guards play "blind man's buff" with lesous, 
bantering him, to test his power of psychic vision. In this incident it is the 
votaries of psychism who are satirized. The possession of the psychic 
faculties is no evidence of spirituality: a man may be able to use all the five 
psychic senses, and yet be incapable of spiritual perception and cognition; 
while, on the other hand, one may, without having developed the psychic 
senses, receive clear intuitions of spiritual truths. The childish game in the 
allegory emphasizes the fact that the exercise of the psychic senses is a 
mere puerility, and not a means of acquiring true wisdom. True seership is 
the faculty of direct cognition, and is beyond all sense-perception. The 
senses, psychic and physical, perceive only things objective. 

Simon Denies His IVIaster— The Frailty of Reason 
[Mk. xiv. 66-69. Matt. xxvi. 72-74. Mk. xiv. 72] 

Meanwhile Simon was sitting in the courtyard below. Came one of the 
head-priest's servant-girls; and noticing Simon warming himself, she looked 
at him closely and said : 

"You too were one of the companions of lesous." 

But he denied it, saying: 

"I do not know, nor can I guess, what you are talking about." 

And he went out into the porch, in the shadow; and a cock crowed. The 
servant-girl saw him there, and she said to the bystanders : 

"This man is one of them." 

Again he denied it, swearing a solemn oath. After a while the bystanders 
approached Simon, and said: 

"You certainly are one of them; for your high-flown speech betrays you." 

But he affirmed with an oath: 

"I do not know the man." 

And directly a second time the cock crowed. Simon, recalling the words of 
lesous, "Before the cock crows twice, you will deny me thrice," gave way to 
bitter tears. 

Hermes and Solar bird 


Simon, as a personification of tine reasoning 
faculty, is tine negationist of abstract tiiougiit. 
Ratiocination, tine mental process of deducing 
consequences from premises, pertains to the three 
worlds of form, but not to the formless world of 
abstract ideas. But when he repents his 
unfaithfulness Simon becomes the philosophic 
^y^ reason, a true noetic power. The cock was 
considered a solar bird. After the first denial, which signifies the negation on 
the lowest mental plane, that of the material brain-consciousness, it gives a 

warning crow; and after the denials signifying negation on the other planes it 
again gives reminder of the Sun, the Nous. In Matthew an6 Luke\he cock is 
permitted to crow but once, the "historians" evidently perceiving that the first 
crow (taking the story literally) should have recalled to Simon's mind the 
prediction made by lesous. 

5. The Trial in the Daytime— The Plane of Objective Action 

lesous Stands Mute before the Governor— The Silence of the Initiate 
[Mk. XV. 1-5] 

At dawn of day the priests and the old men constituting the council, after 
due deliberation, having put lesous in chains, carried him away, and handed 

him over to the tetrarch, saying: "We found this man proclaiming that he 

himself is an Anointed King." 

Then the tetrarch asked him, saying: 

"So you are the 'king of the starry realm' ?" 
lesous answered him: 

" 'T is you who say it." 
The priests kept making accusations against him. The tetrarch again 
questioned him, saying: 

"Will you not answer? Look you, they are bringing many charges against 

But lesous, to the astonishment of the tetrarch, made no further reply. 


The silence preserved by lesous indicates the oath of inviolable secrecy by 
which initiates of every degree were bound. If the trial were historical, his 
silence would be unaccountable. 

The appellative ho Christos ("the Anointed"), as applied to lesous, is 
simply equivalent to "the King": for only priests and kings were anointed, and 
lesous was certainly not a priest. But the high initiates were also called 
"kings," and the Athenian Archon who supervised the Mysteries had the title 
Basileus, "King." Before the crucifixion lesous is the Chrestos, the worthy 
candidate; after the crucifixion, having entered into the realm appointed to 
him by the Father, he becomes the Christos, the King. 

The "Son of Time" Is Freed— The Self of Illusion 
[Mk. XV. 6-9, 11-15] 

As one of the rites at this feast, a prisoner was released to the people, 
whomsoever they petitioned for, and to him they gave his freedom; but they 
received also another prisoner, one condemned to death, and him they made 
the mock-king of the feast until he was raised upon the cross. And they came 
to the tetrarch, and they cried out: 

"lesous! lesous! Let lesous be freed !" 

The tetrarch answered them, saying: 

"Is it your will that I release to you this 'King of the Starry Realm'?" 

But they cried out: 

"No; let him be crucified! It is lesous Barabbas whom we desire to have 

This lesous Barabbas, who was lying bound in prison, was one who had 
committed many crimes, and was under sentence of death for murder. Said 
then the tetrarch: 

"Seeing that these two men have the same name, I am not unwilling to free 
them both." 

But the people, prompted by the priests, cried out: 

"Set lesous Barabbas free; and let us crown this other lesous as the mock- 
king of the feast, and then let him be crucified." 

So the tetrarch released to them lesous Barabbas, and handed over lesous 
to be their mock-king until he was crucified. 

Fig.: Helios 


:re released 

a and i'aii- 
nysiac Aii- 
ollicr stale 
the Satur- 
deriitJ liy 
II n tliif Ht^l- 
lave& -ivere 
?dom wliTle 
lii^teJ. anc] 


Prisoners were released at 
the Attic Thesmophoria, 
Dionysia and Panathenaia, 
and presumably also at the 
Dionysiac Anthesteria and 
other state festivals. At the 
Saturnalian festival, derived 
by the Romans from the 
Hellenic Kronia, slaves were 
given their freedom while the 
festivities lasted, and the 
mock-king was treated with 
derision. According to Dio 
Chrysostom, the mock-king of the Sakaia was chosen from among 
criminals condemned to death, and after being feasted royally for three 
days, he was stripped, scourged and crucified. 

Such exoteric ceremonies, often hideous, brutal and indecent, appear to 
have been profane travesties on the portions of the dramatic representations 
in the Mysteries which reached the rabble through renegades from the lower 
degrees. It is only by such perfidy that the notes on the Mystery- Drama could 
have fallen into the hands of the compilers of the Synoptics. The story of the 
crucifixion of lesous, even in the pseudo-Jewish form given it in the Gospels, 
is clearly descriptive of a Greek festival of Dionysos. lesous, as the mock- 
king, is taken to represent the God of the festival, and is crowned. But the 

kmg of the 
oseii from 
:ulfl coil- 
eat h, and 
I tod j'oyally 

s, he \\FlS 

r^ed aiml 
h e^cotccic 


crown should be of ivy; and the crown of thorns belongs on the darkened 
Sun, who is supposed to be crucified on the cross of the equinox. 

In the received text the name of the malefactor who was liberated is simply 
"Barabbas"; but, according to Origines and other reliable authorities, some of 
the ancient manuscripts gave the name as "lesous Barabbas," and this 
reading appears in the Armenian version. Bar-abbas, a word of Semitic 
derivation, signifies "son of a father" ; it is probably a substitute for "son of 
Time," as this lesous personifies the false Ego or illusory personality of the 
temporal world. It is, allegorically, the "murderer" of the Real. In the 
"historicized" version, Pilate (who has no place in the allegory) takes the part 
that properly belongs to the tetrarch, the Regent of the Scorpio-quarter of the 
zodiac; but in working up the story the "historians" have made Pilate a weak 
character, a mere caricature of a Roman governor. As chief magistrate, he 
asks the rabble what he shall do with lesous, and then because of their outcry 
sentences to death a man whom he has publicly proclaimed to be innocent. 
He then lays aside his gubernatorial dignity, and assumes the office of an 
executioner and flogs lesous! Under either Jewish or Roman law, the trial of 
lesous, as related in the Gospels, would be a travesty on judicial procedure. 

The Kingship of lesous Is Mockingly Acknowledged 

[Matt, xxvii. 27-32] 

So they led lesous outside the judgment-hall; and having taken off his 
chains, they stripped him of his garments, and robed him in flowers which 
they had plaited. Then they placed on his head a crown of ivy; and in his right 
hand they placed a narthex, tipped with a pine-cone and wrapped with a vine- 

branch. And bowing the knee before him, they mockingly saluted him ! 
"Hail, King of the Starry Realm!" 

And they kept striking him on the head with their thyrsi. While they were 
thus making sport of him, the soldiers came, bringing the cross, and led him 
away to crucify him. As they were coming out. they chanced upon Simon, and 
they pressed him into service to carry the cross of lesous. 


The puerility of the psychic powers was ridiculed in the game of 
'blind man's buff" played by the temple-guards; and here the mimic 
coronation satirizes the vanity of earthly greatness and glory. True 
power and splendor pertain to the spiritual Self. As a dramatic 
V^"^ representation, lesous is made the mock-king of the festival, and is 
given the emblematic properties of Dionysos: the kalamos ("reed") of 
fig.:Thyrsos the falsified text should be a narthexor thyrsos, a 
plant-stalk, pointed with a pine-cone and decorated with ivy and vine-leaves, 
used as a wand in the Bakchic ceremonies. The crown of thorns is a 
distinctive property of Helios, and it should be placed on the Sun, and not on 
lesous, whose crown should be the ivy chaplet of Dionysos. lesous, in the 
character of Dionysos, is dramatically crucified on earth synchronously with 
the crucifixion of the Sun in the 

Simon, as regent of the sign Pisces, carries tine cross, as it were, on iiis 
back, since tine equinox comes at tine first point of tine next sign, Aries. 
Similarly Atlas (the Phoenician Ate/, "Darkness") in the western region 
sustains the heavens on his shoulders. In the "historicized" text the attempt is 
made, by a transparent device, to disguise the fact that the cross-bearer was 
Simon the disciple. Simon, as the inferior reasoning faculty, thrice denied his 
Master; here, as the philosophic Reason, he carries the cross. When the 
mind is kept centred on the external aspects of life it becomes materialistic; 
but when it is centred on things spiritual it sustains the soul in its effort to gain 
emancipation from material conditions. 

6. The Crucifixion— The Mystic "Anointing" of lesous 

lesous. Crucified between Two Malefactors, Is Mocked by the 

Priests and the Rabble 

[Mk. XV. 22, 25-27, 29-32. Lk. iv. 23. Mk. xv. 23. Lk. xxiii. 39-43. Mk. xv. 

40. Lk. xxiii. 27, 28] 

They brought lesous to a place called "The Skull." It was now past the third 
hour, and they crucified him at that place. The inscription naming his crime 
read : 

"The 'King of the Starry Realm.' " 

With him they crucified two bandits, one on his right hand, and the other on 
his left. And the passers-by kept scoffing at him, and saying: 

"Aha! Boaster, who would destroy the temple and rebuild it in three days, 
create for yourself a new body; for the one you have must die upon the 

Likewise the priests, taking trite sayings for their texts, mockingly preached 
at him: 

" 'Physician, heal thyself.' He healed others, and saved them from the 
grave; but he's unable to save himself." And: " 'Seeing is believing.' Let the 
unanointed 'king of the starry realm' now come down from the cross, that we 
may see and believe." 

The soldiers also mocked him, offering him wine, and saying: 

"O King of the Feast, receive this cup of Lord Bakchos." 

And one of the two malefactors who had been lashed to the cross on either 
side of him taunted him, saying: 

"Aren't you really a king? Save yourself and us." 

But the other malefactor reprehended him, saying: 

"Have you no sense of comradeship, seeing that you 're under the same 
judgment? You and I are receiving our just deserts for the crimes we 
committed, but this man has done nothing out of the way." And to the Master 
he said, "Remember me, lesous, when you come into your kingdom." 

Said lesous to him: 

"Verily I say to you. To-day you shall be with me in the Garden of the 

His mother and his sisters stood looking on; and many women in the crowd 
wept and wailed, lesous said to them : 
"Daughters of the generative sphere, weep not for me, but weep for 

yourselves and for your children." 


The priests, as usual, are satirized: they take old saws as texts for their 
stupid attempts at wit. In the saying, "Physician, heal thyself," the Greek verb 
also signifies "save." The statement in Mark xv. 23 that the soldiers gave 
lesous wine drugged with myrrh appears to be a "historical" version of an 
incident more characteristic of the Bakchic festival. 

The two malefactors personify the dual nature which is intermediate 
between the mortal and the immortal, and of which all that is pure and noble 
is preserved, while that which is debased perishes. The statement in Luke 
xxiii. 39, that the two malefactors were "suspended," indicates that they, and 
lesous as well, were merely bound to the cross in the performance of the 
drama. The verb used, Kremasasthai, has the derivative Kremathra, a net or 
similar contrivance used in the performance of Greek tragedy when it became 
necessary to exhibit an actor or an image of a Deity in midair or in other 
difficult positions. The Gospels speak of but one cross, not three crosses; and 
the allegory calls for only one. The "Paradise" ("park," or "garden") of the 
garbled text is simply the mythological Garden in the West, where the seven 
daughters of Night (the Hesperides) guarded the golden apples that hung 
from the Pole-tree, the "tree of life." 

The golden nimbus, or "glory," which in conventional Christian art (which 
copied it from pagan sources) surrounds the head of lesous, as pictorially 
represented, contains a cross; it represents the solar disk. The whole 
representation (in which the features of lesous, although given a mournful 

expression, are strikingly suggestive of ancient statues of Dionysos, tine 
Savior-God) is a correct pictograpii of tine crucified Sun-God; but it also 
depicts the halo which radiates from the brain when the triple fire of the 
speirema is active, the bifurcating currents of the fire forming the cross. The 
crucifixion is in reality the "birth from above," the emergence of the deathless 
form, the "solar body," which is formed by the creative power of Thought. 
Quite literally, therefore, lesous is crucified in the place called "The Skull." As 
the crucifixion is allegorical of his spiritual rebirth, the words addressed by 
lesous to the mortal mothers are full of significance. 

The Mystic Death of lesous— The Crowning of the King 

[Mk. XV. 33, 34, 38, 37] 

When the sixth hour was past, the Sun was shorn of his effulgent rays, and 
was crowned with blackened ones, as if he were garlanded with piercing 
thorns; and for three dread hours a veil of darkness hung o'er all the earth. As 
the ninth hour ended, lesous cried out with mighty voice: 

"My Heavenly Father, now thou hast anointed me, and hast placed the 
promised crown upon my brow!" 

And behold, at his triumphant cry the veil of darkness that hid the heavenly 
height was torn away, and the Sun was crowned anew with golden rays. Thus 
lesous breathed his last. 


The number nine, which was with the Greeks a peculiarly sacred number, is 
called mystically the number of initiation: being the highest of the digits, it is 
followed by ten, the synthesis of the fingers in the digital system of counting, 
and ten is therefore termed the perfect number, and as such is ascribed to 
the Sun. Since, after reaching nine, the counting begins anew with the unit on 
the next scale, nine is regarded as the number of renewal, of beginning anew; 
and thus it is indicative of the spiritual rebirth, the entering into life eternal. 
The Greek word ennea, "nine," is etymologically related to nea, "new"; and 
the same is true of the Sanskrit navam and nava, and the Latin novem and 
novus. Moreover, nine is composed of three triads, and thus symbolizes the 
three divine Hypostases manifested in the three worlds of form. Of the four 
transcendental states of consciousness, the three lower ones may be likened, 
by analogy, to the states of waking, dreaming, and dreamless sleep; the 
fourth is the noetic, spiritual illumination, that of direct cognition. Now, at the 
third hour— at its expiration, strictly speaking— lesous is crucified: when the 
kundalini reaches the brain-centres the consciousness passes from the 
physical to the psychic plane. At the expiration of the sixth hour, the Sun (the 
mind) is shorn of its rays, and darkness reigns: the consciousness here 
passes from the psychic state (corresponding to that of dreaming) to the 
stage that is likened to dreamless blankness. At the ninth hour lesous 
"breathes his last," the veil is rent, and the Sun is again crowned with its rays: 
the consciousness has passed into the purely divine state, the veil of illusion 
is destroyed, and the wondrous illumination is attained. 

The unholy hands of the men who "historicized" this superb allegory have 

made sad havoc of it; but, fortunately, in tiieir ignorance of its true meaning, 
tiiey retained most of.tiie essential details of the allegory and disguised the 
rest clumsily and ineffectually. Thus the unheroic and despairing cry, "My 
God, my God, why hast thou forsaken me?" (literally, according to the Greek, 
"left me in the lurch"), an infelicitous quotation from Psalms xxii. 1, is 
incompatible with the narrative, whether the latter is accepted as history or as 
allegory, for in either sense the death of lesous is his triumph. The absurdity 
of this spurious last utterance becomes glaring when the context of the 
quotation is examined; for verse 6 of the Psalm reads, "I am a worm, and no 
man." Yet the ecclesiastical makers of "history" have tried desperately to 
make this Psalm apply prophetically to the crucifixion of lesous, and have not 
hesitated even at forgery: thus in verse 16 they have altered the text, in the 
Vulgate and in the Syriac version, to read, "They pierced my hands and my 
feet"; and the authorized English version, originally made from the Vulgate, 
still retains this fraudulent reading, although the Hebrew text gives "Like a 
lion," instead of "They pierced." In the present attempt to undo the work of the 
sacrilegious priests who thus falsified the text the necessary changes have 
been made solely to restore the consistency of the narrative, its allegoric 
sense and its Hellenic coloring. 

7. The Resurgence of the Sun-God— The Self Eternal 

lesous Rises from the Tomb as Lord of Life and Wisdom, and Siiines Fortii 

in Deatiiless Youtii and Beauty 

[IVIatt, xxviii. 57, 59-61. Lk. xxiii. 53. IVIk. xvi. 1-3. IVIatt, xxviii. 2. 

IVIk. xvi. 4-6] 

Wiien it was evening, losepii, tine fatiier of lesous, came and claimed the 
body of his son. He took it down from the cross, and having wrapped it in a 
spotless linen cloth, laid it in a tomb that was hewn in the rock, wherein mortal 
never had been laid. Then he rolled a great stone against the entrance to the 
tomb, securely closing it. Mariam, the mother of lesous, and Mariam, his 
sister, were with loseph; and they beheld him lay the body in the tomb. After 
three clays the two women returned to the tomb, coming to it as the Sun was 
rising; and they brought aromatic oil to anoint the body. They were saying to 
each other : 

"Who will roll away the stone for us from the door of the tomb?" 

For't was a massive boulder. But even as they spoke, the earth -quaked, 
and the solid rocks were rent; and as they looked, the stone was rolled away. 
And entering into the tomb, they saw standing at the right side a God in the 
semblance of a beauteous youth. His form was as resplendent as the Sun, 
and his vesture was white and glittering as with lightnings. And this sun-rayed 
God said to them: 

"You have come to anoint lesous, the Crucified. T is not he who is here, but 
his risen Self. Behold, I have been anointed King of the Realm of the Starry 


loseph, the Carpenter, or Builder (tekton), is tine Demiourgos, World-builder, 
or aggregate of creative forces in the material universe; in this sense he is the 
earthly father of lesous. The two women, the mother of lesous and the fallen 
sister whom he reformed, are also Demiurgic Goddesses, for they personify 
respectively the pure primordial world-substance and its polarized emanation, 
that is, the higher world-soul and the lower. 

lesous was crucified dramatically while the sun was impaled on the cross in 
the heavens; so, also, in this final scene of the drama his resurrection takes 
place as the sun is rising in the east. Poetically the Resurrection is 
symbolized by the Dawn. In the superb imagery of the Hellenic solar cult the 
perfected man, the initiate, became Dionysos, the Sun-God. In the Synoptics, 
which give discordant accounts of the resurrection, the allegory has been 
falsified by the unscrupulous priests who converted the drama into "history." 
Comparing the three accounts, however, it is clear that the white-robed 
"young man" who, according to Mark, appears to the women is the risen 
lesous, and is not merely a messenger who informs them that lesous has 
departed. In Matthew this youth is an "angel" (a God), and in Luke he 
manifests as two men or "angels." 

The "new tomb" of the Creative Logos is the ideal mould of the solar body; 
the latter is formed from the pure aether, or celestial fire, after the pattern of 
the spiritual body (pneumatikon soma), which itself is without substantiality. 
Allegorically the "tomb" is hewn in the rock, since the spiritual birth takes 
place while the soul is incarnated, while still in the physical body. The two 
women, coming to anoint the body of the Crucified, find the stone (the illusion 

of material life) rolled away, and as they enter the rock-hewn house of Death 
they find it transformed into the house of Life, and before them, like the Sun 
ascendant in the east, stands the risen lesous, the Anointed King in his 
resplendent robes, eternalized in ineffable beauty and unfading youth. 


Some recommended resources for further study: 

The Nazarenes. 

Many links to sources such as the Nag Hammadi library, Dead Sea 

scrolls, and much more. 

G. de Purucker: The Story of Jesus 

All of his works are useful to furthering your understanding of the 
foundations of religions and their common ground, e.g. 
The fundamentals of the esoteric philosophy . 

Alvin Boyd Kuhn: Shadow of the third century- revaluation of 

Alvin Boyd Kuhn: The lost Light - interpretation ancient scriptures 

Gerald Massey: Lectures. 

Famous Egyptologist. Shows that some Christian symbols and 

names were copied from Egyptian sources. 

See link on my domain for more titles 

Vitvan: Gnosis in modern form 

See his work on the Christos. 

Also, see searchform on my site. There you can search in several 

Ralston Skinner: Source of Measures. 

Key to the Hebrew Egyptian Mystery Secret Doctrine Reference 

Series. San Diego CA: Wizards Bookshelf 

Much on Genesis and translations of Hebrew words. 

A little bit on the new testament. 

At theosophical society online you can find also: 

H.P. Blavatsky: Isis Unveiled. See especially volume 2. 

H.P. Blavatsky: The Secret Doctrine, (very deep) 

Key to Theosophy 

Their branch at North-West is also worth visiting. 

Tom Harpur: The Pagan Christ. 

Book that deals with the hidden meaning of the Christos 

Jacob Boehme: Mysterium Magnum 

Famous mystic who deals with the names, symbols, meaning of 

Biblical Genesis.